‫كشف الشبهات عن منهج االمام اهل السنة‬

‫احمد ابن حنبل‬

‫في مسائل التكفير والتبديع والسياسة‬

Clarifying the Doubts about the Methodology of

The Imam of Ahlus-Sunnah

Ahmad ibn Hanbal

In Declaring Takfeer, Tabdee’ and in Politics

Written by the one in need of his Lord’s mercy

Arshan Ibn Umar Ibn Ibraheem Ansari
(May Allah forgive him, his parents, teachers and all Muslims)
 ﷽
All praise be to Allah who send men of guidance for every generation and did not
leave them misguided, and peace and mercy be upon our noble prophet ‫ –ﷺ‬the leader
of all guided men, and on all those who followed him in his guidance.

So indeed, we are living in a time of confusion, where people attribute allegations on

scholars and misinterpret it. Among them is the great Imam of whose sacrifice and
knowledge needs no introduction, yes, he is Abu Abdullah Ahmad ibn Muhammad
ibn Hanbal ash-Shaybani al-Marwarudhi (164- 241 AH; may Allah have mercy on
him), who all acknowledge as an Imam in Aqeedah, Fiqh and Hadith.

I wrote this seeing wide spread confusion on this topic, yet nothing much available in
the English language. So, I went through several books which discuss this topic and
also asked scholars before coming with this work. A lot of credits goes to our Shaikh
Muhammad ibn Salih al Munajjid’s series named “Dawrah Himaayah Manhaj as-
Salaf” which inspired me to come up with this, and also the brothers who encouraged
me, may Allah give them the best of this world and the Hereafter.
So, what follows in this book is:

· The political era he lived in; to make people understand the background and scenario.
· His methodology in Takfeer (declaring a person to be a disbeliever); a refutation of
those who misinterpret it.
· His methodology in Tabdee’ (declaring a person to be an innovator); a refutation of
those who misinterpret it.
· His care for enjoining good and forbidding evil; a refutation of those who claim that
he was a puppet of the rulers.
· His methodology in Siyaasah (politics); to teach people wisdom in politics that
shar’eeah teaches.

We ask Allah to accept it from me, and forgive everyone who reads and share it for
others benefit.

Arshan Ibn Umar Ansari

(Completed on Sunday; 24th Rabi al Akhir, 1437)
(Corresponding to 22nd January, 2017)
A glimpse of Imam Ahmad’s political era:
Imam Ahmad lived the era of seven Abbasid caliphs, namely: Al Haadi, Ar-Rasheed, Al
Ameen, Al Ma'moon, Al Mu'tasem, Al Wathiq, and Al Mutawakkil.

But in reality, he was young in the era of the first three, so his political stance can only be
understood by studying his relations with the later four: Al Ma'moon, Al Mu'tasem, Al
Wathiq, and Al Mutawakkil.

Imam Ahmad ibn Hanbal (rahimahullah), as the most famous scholar of Baghdad of his
time, was brought before the rulers and ordered to abandon his Aqeedah that Qur'an is the
speech of Allah. When he refused, he was tortured and persecuted. His treatment at the
hands of the political authority was extremely severe. People who witnessed the torture
commented that even an elephant could not have handled the treatment that Imam Ahmad
was subject to. Those who say that discussions on matters of Aqeedah are a waste of time
have a great reminder in this.

But before stating his political stances, let's study briefly from his life to understand it in
the context.

Reasons for Imam Ahmad's persecution:

It is well known that Imam Ahmad was severely persecuted. The main people behind it
were those who popularized the belief that Qur'an is created. The two sects who
promoted this at his time were:

Jahmiyyah:

They were one of the deviant sects, named after their founder Jahm ibn Safwaan, whose
few deviant beliefs are summarised below:
1. That human has no choice or free will.
2. That Jannah and Jahannam will end and perish.
3. Imaan is just acknowledgement of Allah, and similar kufr is ignorance about Allah.
4. Rejection of speech of Allah, and that Qur'an is created.

However, the Jamhiyyah did not become popular in the time of the Umayyads, nor in the
era of Al Mahdi, Al Rasheed or Al Ameen. But when Ma'moon became the ruler, they
gained popularity and support. [Siyar A'laam (11/236)]

Similarly, Mu'tazilah sect was also behind his persecution, as they as well believed that
Qur'an is created.
Persecution in the time of Al Ma'moon:

Ma'moon was the seventh Abbasid caliph. He was inspired by the Mu'tazilah, and was
firm in his deviant belief of creation of the Qur'an. He believed that the one who believes
that the Qur'an is not created has nothing to do with Islam. He wrote a long letter warning
others from " the dangers of believing that Qur'an is not created." [Al Madhab Al
Hanbali, Dr. Abdullah ibn Abdul Muhsin at-Turki (1/72)]

He called several scholars for test, and appointed a man named Ishaq the judge. Many
came and this is what happened in Imam Ahmad's turn:
Ishaq: What's your say about the creation of the Qur'an?
Ahmad: It is the speech of Allah.
Ishaq: Is it his creation?
Ahmad: It is the speech of Allah. Nothing more.

Most of the scholars opposed Ma'moon's creed, so he that those who do not clearly testify
to the creation of the Qur'an will be brought together and executed. Now, all spoke in
accordance to what Ma'moon wanted except for two: Imam Ahmad ibn Hanbal, and
Imam Muhammad ibn Nooh. But there is no doubt that all the other scholars who
retracted and spoke in accordance to the Ma'moon were not 'scholars for dollars', rather
they themselves hated it and did so only to avoid the trial. This is what is stated by Allah:
"Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce
his religion] while his heart is secure in faith." (16:106)

They were being taken to Ma'moon in iron chains, but the news of his death reached
before they even met each other. Thus, Ma'moon's persecution ended with his death. Both
were freed to return back, but Muhammad ibn Nooh passed away in the return journey.
[Bidaayah wan- Nihaayah, Ibn Kathir (14/213)]

Persecution in the time of Al Mu'tasem:

People thought that the persecution ended, but it had just began. A new persecution began
when his brother Mu'tasem came to rule after him. Mu'tasem imprisoned Imam Ahmad
and he remained their for 28 months.
It was from righteousness the people that they would always visit the prison to meet
Imam Ahmad. Unlike today, that when our scholars get arrested, no one even attempts to
meet them. Indeed, those people knew the value of scholars.

Later on, Imam Ahmad had a debate in which he won. After this debate, Mu'tasem's
anger increased and he decided to punish him physically. He commanded to lash him
approx. 30 lashes. He would be given a break in between after few lashes and questioned
if he retracted from his position, but he was firm as ever.
He became frustrated, and this prompted Mu'tasem to execute Imam Ahmad. But his
advisor Ibn Abi Dawood said: "If Ahmad died in the prison, people would take Ahmad as
an Imam, and become firm in their Aqeedah (creed)."

So, they released Ahmad looking at weakness in his health, and assumed that he would
die soon.

Ibn Kathir mentioned (in Bidaayah wan- Nihaayah 14/412) that when he was house
arrested, he was not permitted to attend Jum'ah or any congregation Salah, nor for hadith
narration. But there are narrations from Ishaq ibn Hanbal, the son of Imam Ahmad's
brother, proving that he would attend the congregations. [Cross check: Al Madhab Al
Hanbali (1/79) and Siyar A'laam (11/263)]

Mu'tasem as well passed away, leaving his son Al Wathiq as the ruler.
Persecution in the time of Al Wathiq:

It is true that it was at Al Wathiq's rule that Imam Ahmad would not even leave his home
for even obligatory Salah, because Al Wathiq banished him from Baghdad. He was most
severe against his foes, compared the previous two caliphs.

Wathiq was the one who wrote on the gates of several Masajid:
‫ال اله اال هللا رب القران وخالقه‬

"There is no one worthy of worship except Allah, the Lord of Qur'an and it's creator."

He as well appointed a judge to test people and he would imprison all those who opposed
his view. However, in the end of his life, Wathiq realised the weakness of his belief, and
that how evil it was to attribute such to the book of Allah. Then, he even stopped testing
people. After Al Wathiq passed, Al Mutawakkil came to rule.

End of oppression:

Al Mutawakkil opposed the creed of the three before him: Ma'moon, Mu'tasem and
Wathiq. He even criticized them about their view of the creation of the Qur'an. He
stopped the spread of that belief, and commanded the spread of narration of Hadith, so
Allah made sunnah rise through him, and that bid'ah died, and through him oppression
and anxiety of people ended. May Allah have mercy upon him.

He removed all those scholars who supported Ma'moon and his belief, and his love for
Imam Ahmad increased for him. However, we notice that with all this support of the
ruler, Imam Ahmad did not increase except in his Zuhd (asceticism), away from Dunya,
and he would not accept gifts from Al Mutawakkil.
And Mutawakkil would always seek Imam Ahmad's advices in his personal and caliphate
matters. [Many of these advices are in 23rd Baab of Al Manaqib of Ibn Al Jawzi]

May Allah have mercy upon them all.

Takfeer:
These three caliphs ruled for more than 30 years altogether. They oppressed people, took
their rights, imprisoned them if they rejected to believe that Qur'an is created, and other
deviant beliefs. On the other hand, Imam Ahmad taught that believing that Qur'an is
created is kufr, yet he never made takfeer of any of the rulers.
He said:

‫ من قال القرآن مخلوق فهو عندنا كافر ألن القرآن من علم هللا وفيه‬:‫قال إمام أهل السنة أحمد بن حنبل رحمه هللا تعالى‬
‫ إذا قال الرجل العلم مخلوق فهو كافر ألنه يزعم أنه لم يكن هلل علم حتى خلقه‬:‫ وقال‬,‫أسماء هللا‬

"The one who says that Qur'an is created is a kafir according to us, because Qur'an is
from the knowledge of Allah, and in it are the names of Allah..... and when a man says:
"Knowledge is a creation" then he is a disbeliever, because it leads to mean that Allah
will not have knowledge of something until he creates it." [As-Sunnah, Abdullah ibn
Imam Ahmad, page 9]

He ruled that a particular belief constitutes kufr in itself, but they do not apply the ruling
of kufr to any specific individual who believes in that view, unless the conditions are
met and the impediments are absent. In-fact, those who do not know this are the ones
who misunderstand the narrations of takfeer declarations of Imam Ahmad such as the
following:

‫ من لم‬:‫ إن الكرابيسي يقول‬:‫ قلت البي عبد هللا‬:‫ قال المروذي‬،‫ الكرابيسي‬- 1290 ": ‫قال ابن عبد الهادي في بحر الدم‬
:‫ وقال لي‬،‫ مات بشر المريسي وخلفه حسين الكرابيسي‬:‫ وقال‬،‫ بل هو كافر‬:‫ فقال‬،‫ لفظه بالقرآن مخلوق فهو كافر‬:‫يقل‬
‫ ينبغي أن يحذر عنه وعن كل من ابتعد‬،‫"هذا قد تجهم وأظهر الجهمية‬.

And Ibn Abdul Hadi said in ‘Bahr ad-Dam’ that al Marwadhi said: “Karabisi says: The
one who does say, ‘Qur’an is created’ then he is a kafir. So he said: “Rather he is kafir!”
And said: Bishr Al Marisi died and Husain Al Karabisi came behind. And he told me: He
has become a Jahmiyyah and showed it clearly, everyone must warn him and from
everyone who innovated.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said explaining this
ruling of Imam Ahmad:

‫ " ولكن المقصود هنا أن مذاهب األئمة مبنية على هذا التفصيل بين النوع‬: - ‫ رحمه هللا‬- ‫قال شيخ اإلسالم ابن تيمية‬
‫ فطائفة تحكي عن أحمد في تكفير أهل‬، ‫ ولم يفهموا غور قولهم‬، ‫ ولهذا حكى طائفة عنهم الخالف في ذلك‬، ‫والعين‬
‫ وربما رجحت التكفير والتخليد‬، ‫ حتى تجعل الخالف في تكفير المرجئة والشيعة المفضِّلة لعلي‬، ‫البدع روايتين مطلقا‬
‫ بل ال يختلف قوله أنه ال يكفر المرجئة الذين يقولون‬، ‫ وليس هذا مذهب أحمد وال غيره من أئمة اإلسالم‬، ‫في النار‬
‫ بل نصوصه صريحة باالمتناع من تكفير الخوارج‬، ‫ وال يكفر من يفضل عليِّا ً على عثمان‬، ‫اإليمان قول بال عمل‬
‫ وإنما كان يكفر الجهمية المنكرين ألسماء هللا وصفاته ؛ ألن مناقضة أقوالهم لما جاء به الرسول‬، ‫والقدرية وغيرهم‬
‫ وكان قد ابتلي بهم حتى عرف حقيقة أمرهم وأنه‬، ‫ وألن حقيقة قولهم تعطيل الخالق‬، ‫صلى هللا عليه وسلم ظاهرة بيِّنة‬
‫ فإن الذي يدعو إلى‬، ‫ لكن ما كان يكفر أعيانهم‬، ‫ وتكفير الجهمية مشهور عن السلف واألئمة‬، ‫يدور على التعطيل‬
‫ والذي يكفر مخالفه أعظم من الذي‬، ‫ والذي يعاقب مخالفه أعظم من الذي يدعو فقط‬، ‫القول أعظم من الذي يقول به‬
‫ وأن هللا ال يُرى في اآلخرة‬، ‫ أن القرآن مخلوق‬: ‫ فالذين كانوا من والة األمور يقولون بقول الجهمية‬: ‫ ومع هذا‬، ‫يعاقبه‬
‫ ويكفرون من لم يجبهم حتى إنهم كانوا‬، ‫ ويدعون الناس إلى ذلك ويمتحنونهم ويعاقبونهم إذا لم يجيبوهم‬، ‫وغير ذلك‬
‫ وال يعطون‬، ‫ وال يولون متوليا‬، ‫إذا أمسكوا األسير لم يطلقوه حتى يقر بقول الجهمية أن القرآن مخلوق وغير ذلك‬
‫ لعلمه‬، ‫ واستغفر لهم‬، ‫ ومع هذا فاإلمام أحمد رحمه هللا تعالى ترحم عليهم‬، ‫رزقا م ن بيت المال إال لمن يقول ذلك‬
‫ ولكن تأولوا فأخطأوا وقلدوا‬، ‫ وال جاحدون لما جاء به‬، ‫بأنهم لم يتبين لهم أنهم مكذبون للرسول صلى هللا عليه وسلم‬
‫من قال لهم ذلك‬.
‫ ولم‬، ‫ بيَّن له أن هذا القول ُكفر‬، ‫ كفرت باهلل العظيم‬: ‫وكذلك الشافعي لما قال لحفص الفرد حين قال القرآن مخلوق‬
‫ وقد صرح‬، ‫ ولو اعتقد أنه مرتد لسعى في قتله‬، ‫ ألنه لم يتبين له الحجة التي يكفر بها‬، ‫يحكم بردة حفص بمجرد ذلك‬
349 ، 348 / 23 ( " ‫ )في كتبه بقبول شهادة أهل األهواء والصالة خلفهم " انتهى من " مجموع الفتاوى‬.

But what we are trying to say here is that the leading scholars’ views on takfeer (judging
someone to be a kaafir) are based on their differentiation between the idea and the
individual who holds this view. Hence some of them narrated that there was some dispute
concerning this matter, but these people did not properly understand what they said.
Some narrated two reports from Ahmad concerning the issue of regarding the people of
bid‘ah as kuffaar in all cases, to the point that it seems that there was a conflict between
these reports as to whether the Murji’ah and the Shi‘ah who give precedence to ‘Ali are
to be regarded as kuffaar. Perhaps this group (who narrated the two reports) thought that
that they should be regarded as kuffaar who will abide forever in Hell, but this is not the
view of Ahmad or any of the other leading scholars of Islam. Rather his view is definitely
that he did not regard as kuffaar the Murji’ah who say that faith is words to be uttered and
is not connected to deeds, and he did not regard as kuffaar those who gave precedence to
‘Ali over ‘Uthmaan. Rather his statements clearly indicate that we should refrain
from regarding the Khaarijis, Qadaris and others as kuffaar; and he only regarded as
kuffaar the Jahamis who denied the names and attributes of Allah, because their views
are clearly and obviously contrary to that which was brought by the Messenger (blessings
and peace of Allah be upon him), and because the reality of their view is that it leads to
denying the Creator. He had dealt with them and he knew about their reality and that their
views boiled down to denial of the Creator.

Moreover, regarding the Jahamis as kuffaar was something that was well established and
was narrated from the early generations and the leading scholars, but he did not regard
specific individuals among them as kaafirs, because the one who promotes a view is
worse than one who merely holds that view, and the innovator who persecutes the one
who disagrees with him is worse than one who merely calls to it, and the one who
describes anyone who disagrees with him as a kaafir is worse than the one who merely
persecutes him. Furthermore, those who were in authority (at the time of Ahmad) held
Jahami views, that the Qur’an was created, and that Allah would not be seen in the
Hereafter, and so on, and they called people to that, and tried them and punished them if
they did not agree with them, and they regarded as kaafirs all those who did not agree
with them, to the extent that if they arrested someone they would not let him go until he
accepted the Jahami view that the Qur’an was created, and so on. They would not appoint
anyone to a position of authority or give any stipend from the bayt al-maal to anyone,
unless he held those views. Yet despite that, Imam Ahmad (may Allah have mercy on
him) would pray for mercy for them, and pray for forgiveness for them, because he knew
that it was not clear to them that they were disbelieving in the Messenger (blessings and
peace of Allah be upon him) and rejecting what he had brought; rather they based their
views on the interpretation of some text, but they got it wrong and followed those who
taught them that.

Similarly, when Hafs al-Fard said that the Qur’an was created, ash-Shaafa‘i said to him:
You have disbelieved in Allah the Almighty, and he explained to him that this view
constituted kufr. But he did not rule that Hafs had apostatized just because he held that
view, because proof had not yet been established to him such that he might be regarded
as a kaafir if he rejected it. If ash-Shaafa‘i had believed that he was an apostate, he would
have tried to get him executed. And he clearly stated in his books that testimony may be
accepted from those who follow bid‘ah, and prayers may be offered behind them.

End quote from Majmoo‘ al-Fataawa (23/348, 349)

He also said: The one who bases his idea on a misinterpretation, if his intention is to
follow the Messenger (blessings and peace of Allah be upon him), he is not to be
regarded as a kaafir or as an evildoer, if he tried to work it out but got it
wrong. This is something that is well established among people with regard to practical
matters. With regard to matters of belief, many people regard as a kaafir the one who has
mistaken notions concerning them, but this view is not known from any of the Sahabah or
those who followed them in truth, or from any of the leading scholars of the Muslims.
Rather this was originally one of the views of the innovators.

End quote from Minhaaj as-Sunnah (5/239)

However, this does not mean that every misunderstanding is excusable. There are limits
to everything, and the same goes here. And this has been dealt in many other books.
(Cross check: Shaikh Al - Munajjid's fatwa on: Guidelines regarding the kind of
misinterpretation that does not constitute kufr on the part of the one who follows that
misinterpretation, and some other comments on this issue: 192564)

However, Imam Ahmad made takfeer on few specific individuals after numerous one on
one discussions and debates and establishing the proof on them. These were few
countable people. Indeed, this was an example from the wideness of knowledge of Imam
Ahmad. Imam Shafi'ee (rahimahullah) praised him saying:

:‫قال اإلمام الشافعي‬

. ‫ وال أتقى من أحمد بن حنبل‬، ‫ وال أفقه‬،‫وال اروع‬، ‫ وال أعلم‬، ‫خرجت من بغداد فما خلفت بها رجال أفضل‬

"I left Baghdad, but did not leave anyone better, or more knowledgeable, or more
pious, or anyone more than him in comprehension, or more fearful of Allah than
Ahmad bin Hanbal." [Siyar A'lam 11/195]

Shaikh Muhammad Ibn Saleh Al-Uthaimeen (rahimahullah) said as in Durrat-ul

Uthaimeeniyah, an explanation of Al Hamawiyyah:

“Shaikh-ul Islam said: ‘I do not think that Allah will forgive Ma’moon due to the harms
he did to the Islamic nation. So this man – I seek refuge in Allah – through him the harms
the Imams of Ahlus-Sunnah faced is well know, and the most who was harmed was the
Imam Ahmad Ibn Hanbal (may Allah have mercy on him).’

In the era the three hundreds, the Jahmiyyah spread due to Bishr ibn Giyas al Mareesi,
and this man is from the scholars of kalaam and he was a man of philosophy and speech,
although it is an invalid proof but he was a man of speech.

Shaikh-ul Islam said: ‘Those who scholars had consensus against them, and most of them
they were declared kufr and deviants. So, people (of jahmiyyah creed) were either
deviants or kuffar. And this is decided on the basis of the situation of the innovator, if
he were a caller to it they would declare takfeer, and if he were ‘a blind follower
they would declare him deviant.’ End quote.” (ad-Durratul Uthaimeeniyah, page 369 )

Tabdee':
When a Muslim crosses certain boundaries, or innovates in matters or worship, he goes
out of the pale of the people of Sunnah, and becomes one of the people of Bid'ah. This is
well established throughout the centuries, where well known scholars declared certain
individuals to be one of the people of bid'ah. This is called tabdee'.

Few consider it an evil to declare tabdee on any specific individual and group, and they
allege that it causes division in the Ummah. But Allah stated the opposite:

َّ ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُوا اتَّقُوا‬

َ ‫َّللاَ َوقُولُوا قَ ْو اال‬
‫سدِيداا‬
O you who have believed, fear Allah and speak words of appropriate justice.
‫از فَ ْو ازا ع َِظي اما‬
َ َ‫سولَهُ فَقَ ْد ف‬ َّ ‫صلِحْ لَ ُك ْم أ َ ْع َمالَ ُك ْم َويَ ْغ ِف ْر لَ ُك ْم ذُنُوبَ ُك ْم ۗ َو َمن يُ ِط ِع‬
ُ ‫َّللاَ َو َر‬ ْ ُ‫ي‬

He will [then] amend for you your deeds and forgive you your sins. And whoever
obeys Allah and His Messenger has certainly attained a great attainment. [al-Ahzab
33:70-71]

Therefore, speaking the truth with justice is what causes 'islaah'

(amendment/improvement). This is the reason why scholars were never shy to speak the
truth, one of who was our hero Imam Ahmad, may Allah have mercy on him. While
displaying Imam’s steadfastness on the truth, we will cover two angles:

1. His attitude with scholars of Sunnah:

It was an era when the narrations were not yet written and preserved in books, therefore
to establish or to accept a narration from a specific individual, there was need for
science of Jarh wa Ta’deel (which means to establish the status of the narrator in his
piety, memory, etc. by examining the reports). Has this science not be there, people
would have said what they wanted and wished, as there would be no way to establish
authenticity. This is why scholars were never shy to criticize someone openly even if he
were his father, son or teacher. This was done for the maslaha (benefit) of the time,
era and need. So, it becomes clear that scholars did not believe in doing so
unnecessarily. And it is for this reason we find Imam Ahmad and other muhadditheen
(hadith scholars) praising or criticizing narrators in their books.

However, later the need did not remain due to the narrations being all preserved. Scholars
today just have to look back into the comments of those scholars and decide the ruling on
the men. They, in general, do not need to praise and criticize men by name for this
reason.
This in no way means that mistakes are not to be refuted, rather mistakes must be refuted
and not the person. Because when refutations are made on men, people’s attachment
becomes a barrier to accept the refutation, which is sometimes based on internal
politics or sectarianism or due their love for the person. Another, demerit of
refuting by name is that the individual being refuted gets unpaid popularity even
among the circles of Ahlus-Sunnah!

We find this to be the methodology of the Qur’an and the Sunnah of the beloved prophet
as
well. The Qur’an is full of refutation of false beliefs and thoughts. However, Allah
has rarely refuted by name, which includes the likes of Iblees, Fir’awn (which is not
actual name), Abu Lahab, etc. These men did not have countable minor mistakes,
rather their mistakes reached so many and major that they were undoubtedly evil
themselves. Scholars have pointed that this is one of the merits of the noble Qur’an,
which distinguishes it from other books like the Bible which looks like a history book
filled with names and dates.

Undoubtedly, the Qur’an’s methodology of guidance and correction was followed by the
prophet, as he would not refute by name except rarely. We find throughout the books of
Hadith that prophet would refute in the following ways without naming the person or
people:

1. General refutation: Narrated Aisha, Ummul Mu'minin:

When the Prophet (‫ )ﷺ‬was informed of anything of a certain man, he would not say:
What is the matter with so and so that he says? But he would say:

"" ‫َما بَا ُل أ َ ْق َو ٍام يَقُولُونَ َكذَا َو َكذَا‬

What is the matter with the people that they say such and such? [Sunan Abu
Dawood, authenticated by Shaikh al-Albani]

2. Refutation of wrong etiquettes: Anas bin Malik (May Allah be pleased with him)
said:
The Messenger of Allah (‫ )ﷺ‬said,

‫صالَتِ ِه ْم‬
َ ‫اء في‬
ِ ‫س َم‬ َ ‫وام يَ ْرفَعُونَ أ ْبص‬
َّ ‫َار ُه ْم إِلَى ال‬ ٍ ‫َما بَا ُل أ ْق‬

"How is it that some people raise their eyes towards the sky during As-Salat (the
prayer)?" He stressed (this point) and added, "People must refrain from raising
their eyes towards heaven in Salat (prayer), or else their sights will certainly be
snatched away." [Saheeh al Bukhari]

3. Refutation of wrong understanding of fiqh rulings: 'A'isha reported that Allah's

Messenger (‫ )ﷺ‬granted permission for doing a thing, but some persons amongst the
people avoided it. This was conveyed to Allah's Apostle (‫)ﷺ‬, and he was so much
annoyed that the sign of his anger appeared on his face. He then said:

‫ص ِلي‬
َ ‫ع َّما ُر ِخ‬ َ ‫َما بَا ُل أ َ ْق َو ٍام يَ ْر‬
َ َ‫غبُون‬

What has happened to the people that they avoid that for which permission has
been granted to me? By Allah, I have the best knowledge of Allah amongst them,
and fear Him most amongst them. [Saheeh Muslim]

4. Refutation of Bid’ah: Narrated Anas:

It was narrated from Anas that there was a group of the Companions of the Prophet, one
of whom said: "I will not marry women." Another said: "I will not eat meat." Another
said: "I will not sleep on a bed." Another said: "I will fast and not break my fast." News
of that reached the Messenger of Allah and he praised Allah then said:

‫َما بَا ُل أ َ ْق َو ٍام يَقُولُونَ َكذَا َو َكذَا‬

"What is the matter with people who say such and such? But I pray and I sleep, I
fast and I break my fast, and I marry women. Whoever turns away from my
Sunnah is not of me." [Sunan an-Nas’ai]

5. Refutation in matters of Jahiliyyah: Narrated `Amra:

Aisha said that Buraira came to seek her help in the writing of her emancipation. `Aisha
said to her, "If you wish, I will pay your masters (your price) and the wala' will be for
me." When Allah's Messenger (‫ )ﷺ‬came, she told him about it. The Prophet (‫ )ﷺ‬said to
her, "Buy her (i.e. Buraira) and manumit her, for the Wala is for the one who manumits."
Then Allah's Messenger (‫ )ﷺ‬ascended the pulpit and said,

‫َّللا‬
ِ َّ ‫ب‬ َ ‫طا لَ ْي‬
ِ ‫ستْ ِفي ِكت َا‬ ‫طونَ ش ُُرو ا‬ ْ َ‫َما بَا ُل أ َ ْق َو ٍام ي‬
ُ ‫شت َ ِر‬

"What about those people who stipulate conditions which are not in Allah's Laws?
Whoever stipulates such conditions as are not in Allah's Laws, then those conditions
are invalid even if he stipulated a hundred such conditions." [Saheeh al Bukhari]

Of-course, there are many more examples but these will be sufficient by the grace of
Allah. Following this methodology, we do not find Imam Ahmad naming people except
due to the need of Jarh wa Ta’deel to establish authenticity of the narrations.

He criticized those who spoke in favor of the deviant opinions without being forced. The
definition of being ‘forced’ in the understanding of Imam Ahmad was imprisonment or
punishment.

‫ (إال من أكره وقبله مطمئن‬:‫ قال هللا تعالى‬،‫ أليس قد حبسا وقيدا‬:‫ وكان أبو عبد هللا يقيم عذرهما ويقول‬:‫قال المقريزي‬
‫ فأما إذا لم تنل بمكروه فال عذر له‬،‫ القيد كره والحبس كره والضرب كره‬:‫بااليمان) قال أبو عبد هللا‬

Al Maqreezi said that he would excuse such ones, and say: Were they not imprisoned and
tied? Allah ta’aala said: “Except for one who is forced [to renounce his religion] while
his heart is secure in faith.” [Nahl 16:106] And Abu Abdullah said: Tying in force,
imprisonment is force, and being beaten is force. But if he was not forced, then he has no
excuse. [Mafateeh al Fiqh al Hanbali, 1/242]

Shaikh Wasiullah said:

.‫ولم يكن يعذر أولئك الذين سارعوا في التقية ولما يصبهم االذى في هذه السبيل‬
And he would not excuse those who were quick in taqiyyah although they were not even
harmed this way. [al Ilal wa ma’rifatir-rijaal, page 81]

An example of this is Yahya Ibn Ma’een and Ali al Madani who said what they said
(during the trial of creation of Qur’an) to please Ibn Abi Duaad, and for this reason
Ahmad would not talk to them in-spite of them being people of high status. Later, al-
Uqaily included Ali al Madeeni among the weak narrators. And Ibn Rajab as well said
strict words against him.

‫ حيث استماله بدنياه وصحبه‬،‫ أنه تقرب إلى ابن أبي دؤاد‬:‫وقال ابن رجب في شرح العلل في ترجمة ابن المديني‬
‫ ليرضى بذلك ابن أبي‬،‫ حتى أنه كان يتكلم في طائفة من أعيان أهل الحديث‬،‫ فوقع بسبب ذلك في أمور صعبة‬،‫وعظمه‬
‫ فهجره االمام أحمد لذلك‬،‫دؤاد‬

Yet, Imam Ahmad did not declare them to be from Ahlul Bid’ah. And Ibn al Jawzi gave
three reasons probably why he abandoned these scholars of sunnah:
1. To make them realize their mistake in hurrying for taqiyyah.
2. To give them a lesson and punishment.
3. Some of those scholars accepted gifts and money (from those rulers), so they went
beyond the limits, which necessitated abandoning them. [Manaqib Ahmad by Ibn al
Jawzi, page 390]

Shaikh Wasiullah Abbas explained well whether why Imam Ahmad abandoned some of
the scholars of Sunnah:
.‫ ولم يكن تجريحا في عدالتهم بحال‬،‫والحق أن هجر االمام للمحيبين في المحنة لم يكن إال تأديبا وتشنيعا لفعلهم‬
‫وعلى هذا االمر نفسه تحمل تركه الرواية عن علي بن المديني وضربه على أحاديثه ويبدو لي أن ترك الرواية عن‬
‫ وأوضح مثال لذلك نجد نصوصا كثيرة عنه رواها االمام في هذا الكتاب‬،‫ابن المديني كان مؤقتا ثم روى عنه فيما بعد‬
.‫ فرواها عنه تالمذته‬،‫ فيمكن أن يكون ضرب على أحاديثه ثم أجازها‬.‫(العلل) كما نجد روايات كثيرة عنه في المسند‬
‫ ومعروف أن عبد‬.‫كما أننا نجد روايات كثيرة من زيارات عبد هللا ورواياته في كتب أبيه وكتابه السنة عن ابن معين‬
‫ ثم ال يتصور أن االمام عفا عن‬،‫هللا لم يكن يكتب الحديث وال يروي إال عمن يرضى عنه أبوه ويأذن له في االخذ عنه‬
.‫الذين تسببوا له في االيذاء تقليدا ثم يبقى غاضبا على من اختار التقية‬

‫نعم حيث إن غضبه كان هلل وفي سبيل هللا فلم يعف عن المبتدعة الذين جعلوا القول بخلق القرآن ديانة لهم ولسببه آذوه‬
.‫كل االيذاء أمثال ابن أبي دؤاد رأس الفتنة ورجلها كما مضى ذكره‬

And the truth is that abandonment of the scholars (who did taqiyyah) was not except
a disciplinary action for what they did, and not a question in their status in anyway….
And it seems to me that abandoning narrating from Ibn Al Madini was only for a limited
time after which he narrated, and the clearest of examples is that we find many places
where the Imam narrated from him in this book (al-Ilal) like how we find many
narrations from him Al-Musnad. So, it is possible that he paused narrating his
narrations for a while and then permitted it, then his students narrated from him…
But yes, since his anger was for the sale of Allah, he did not forgive those people of
Bid’ah who made speaking in favor of creation of the Qur’an as their religion, the likes of
Ibn Abi Dawood the head of the trial as mentioned earlier. End quote. [al Ilal wa
ma’rifatir-rijaal, page 84]

And Shaikh-ul Islam spoke from heart, stepped in their shoes, and wrote the following
about the reality of the scholars of Sunnah who fell into some mistake or even Bid’ah:

‫ "وكثير من مجتهدي السلف والخلف قد قالوا وفعلوا ما هو بدعة ولم يعلموا‬:-‫رحمه هللا‬- ‫قال شيخ اإلسالم ابن تيمية‬
‫ وإما لرأي رأوه وفي المسألة‬،‫ وإما آليات فهموا منها ما لم يرد منها‬،‫ إما ألحاديث ضعيفة ظنوها صحيحة‬،‫أنه بدعة‬
‫ وفي‬،)‫ (ربنا ال تؤاخذنا إن نسينا أو أخطأنا‬: ‫ وإذا اتقى الرجل ربه ما استطاع دخل في قوله‬،‫نصوص لم تبلغهم‬
]43:‫ وبسط هذا له موضع آخر" [معارج الوصول ص‬،"‫ "قد فعلت‬:‫ أن هللا قال‬:‫الحديث‬

“And a lot of mujtahids from the salaf and khalaf uttered or acted what is an
innovation but did not know that it is an innovation, either due to weak narrations
which they thought to be authentic, or due to ayaat from which they understood what was
not meant, or due to a opinion they concluded due to the proofs not reaching them. But
when a man fears his Lord as much possible, he is included in the statement: ‘O Lord do
not hold us responsible if we forget or err’; and in the hadith (is the explanation) that
Allah said: ‘I have done so (i.e., forgive you)’.” [Ma’aarij al Wusool, page 43]

2. His attitude with scholars of Bid’ah:

His son, Salih b. Ahmad, said:

‫ كالم هللا‬:‫ وفرقة قالوا‬،‫ فرقة قالوا القرآن مخلوق‬:‫ "افترقت الجهمية على فرق‬:‫ سمعت أبي يقول‬:‫قال صالح بن أحمد‬
َّ ‫ {فَأَج ْرهُ َحتَّى يَ ْس َم َع َك َال َم‬:‫ قال هللا تعالى في كتابه‬.‫ لفظنا بالقرآن مخلوق‬:‫ وفرقة قالوا‬،‫وسكتت‬
]6 :‫َّللا} [التوبة‬
‫ ويسمعه أصحاب النبي صلى‬،‫فجبرئيل عليه السالم تسمع من هللا تعالى ليسمعه النبي صلى هللا عليه وسلم من جبرئيل‬
"‫ فالقرآن كالم هللا‬،‫هللا عليه وسلم من النبي صلى هللا عليه وسلم‬

“I heard my father say, ‘The Jahmiyyah are three sects: A sect who say that ‘the Qur’an is
created,’ and a sect who say, ‘It is the Speech of Allah and then remain silent,’ and a sect
who say, ‘Our recital of it is created.’ Then he said, ‘One should not (even) pray behind
those who withhold and remain silent, nor those who say that their recital is created.
Allah said in his book: “then grant him protection so that he hears the words of Allah.”
[at-Tawbah: 6] So, Jibreel (alayhis-salaam) would hear from Allah which the prophet
whould then hear from Jibreel, and that would be heard by the companions of the
prophet, so Qur’an is the speech of Allah.

Ibn Abdil Barr said about Al Karaabeesi, one of the heads of Jahmiyyah:

‫صدَاقَةُ َعد ََاوة ً فَ َكانَ ُك ُّل َواح ٍد م ْن ُه َما‬

َّ ‫صدَاقَةٌ َوكيدَة ٌ فَلَ َّما خَالَفَهُ في ْالقُ ْرآن َعادَتْ ت ْلكَ ال‬َ ‫َو َكانَتْ بَ ْينَهُ َوبَيْنَ أَحْ َمدَ بْن َح ْنبَ ٍل‬
‫َّللا َوال‬ َّ ‫وق فَ ُه َو َج ْهمي َو َم ْن قَا َل ْالقُ ْرآنُ َكال ُم‬
ٌ ُ‫صاحبه َوذَلكَ أ َ َّن أَحْ َمدَ بْنَ َح ْنبَ ٍل َكانَ يَقُو ُل َم ْن قَا َل ْالقُ ْرآنُ َم ْخل‬َ ‫علَى‬ َ ُ‫طعَن‬ ْ َ‫ي‬
ُ‫وق فَ ُه َو َواقفي َو َم ْن قَا َل لَ ْفظي ب ْالقُ ْرآن َم ْخلُوق فَ ُه َو ُم ْبتَدع َو َكانَ الكرابيسى وعبد هللا بْن‬ ٌ ُ‫ق َوال َم ْخل‬ ٍ ‫يَقُو ُل َغي ُْر َم ْخلُو‬
 ‫علَيْه ْالخ َْل ُق َوإ َّن‬ ُ ‫ي ٍ وطبقاتهم يَقُو ُلونَ ان ْالقُ ْرآن الذى تكلم به هللا صفَةٌ م ْن صفَاته َال يَ ُج‬
َ ‫وز‬ َ ُ‫ب َوأَبُو ث َ ْو ٍر َود َُاودُ بْن‬
ِّ ‫عل‬ ٍ ‫كال‬
َّ ‫ْس ه َُو ْالقُ ْرآنُ الَّذي ت َ َكلَّ َم‬
‫َّللاُ به‬ َّ ‫وق َوإنَّهُ ح َكايَةٌ َع ْن َكالم‬
َ ‫َّللا َولَي‬ ٌ ُ‫الوة َ التَّالي َو َكالمه ب ْالقُ ْرآن َكسْبٌ لَهُ َوف ْع ٌل لَهُ َوذَلكَ َم ْخل‬ َ ‫ت‬
‫ش ْكر َوالت َّ ْهليل َوالت َّ ْكبير فَ َكذَلكَ يُؤْ َج ُر في الت ِّال َوة َو َح َكى‬ ْ
ُّ ‫َّللا فَ َك َما يُؤْ َج ُر في ال َح ْمد َوال‬ ْ
َ ‫شبَّ ُهوهُ بال َح ْمد َوال ُّش ْكر ََّّلل َوه َُو‬
َّ ‫غي ُْر‬ َ ‫َو‬
َّ َ َ َ َ َ
ُّ ‫ي َوقالوا َهذا ق ْو ٌل فاسدٌ َما قالهُ الشافع‬
‫ي‬ ُ َ َّ
ِّ ‫ص َحابُ الشافع‬ َ َ َ
ْ ‫ي َوأنك َر ذلكَ أ‬ ْ َ َّ
ِّ ‫َب الشافع‬ ْ َ َ َّ َ َ ْ
َ ‫د َُاودُ في كتَاب الكافي أن َهذا كانَ َمذه‬
‫علَى ُك ِّل َم ْن قَا َل بقَ ْوله‬ ‫و‬ ‫ْه‬
َ َ َ ‫ي‬ َ ‫ل‬ ‫ع‬ ‫وا‬ ُ ‫ن‬ ‫ع‬‫ط‬َ
َ َ ُ ‫و‬ ‫ه‬‫ُو‬
‫ع‬ َّ ‫د‬ ‫ب‬‫و‬ ‫ي‬
َ َ َّ ‫يس‬‫اب‬ ‫ر‬
َ َ
‫ك‬ ْ
‫ال‬ ‫ا‬ً ‫ن‬‫ي‬ْ َ ُ ٍ َ َ ‫ص َحابُ أَحْ َمدَ بْن‬
‫س‬ ‫ح‬ ‫ل‬ ‫ب‬‫ن‬ْ ‫ح‬ ْ َ ‫ط َو َه َج َرت ْال َح ْنبَليَّةُ أ‬ ُّ َ‫ق‬

There used to be a strong friendship between him – Al Karaabeesi – and Ahmad bin
Hanbal. But when he disagreed with him about the Quran, that friendship turned into
enmity. They began to criticize each other. And this was because Ahmad would say,
“Whoever says the Quran is created is a Jahmi. And whoever says ‘The Quran is the
Speech of Allah’ and does not say it is not created or it is created is a waaqifee. And
whoever says “my utterance of the Quran is created” is an innovator.”
Yet Al Karaabeesi, Abdullah bin Kullaab, Abu Thawr, Dawood bin ‘Ali, and their
generation would declare: the Quran Allah communicated is one of His qualities. It is not
rationally possible for it to be created. And the recitation of the reciter and his utterance
of the Quran is his kasb and his action and that is created. And it is an expression of the
speech of Allah….and the Hanbalis, the companions of Ahmad bin Hanbal, abandoned
Husain Al Karaabeesi and labeled him an innovator and criticized him and anyone else
who spoke like him.” End quote from Ibn Abdil Barr (Al Intiqaa p. 165)

Al Haafidh Ibn Katheer, rahimahullah said in the biography of Al Karaabeesi:

And that Al Imam Ahmad bin Hanbal would speak critically of him because of the issue
of the Lafdh. And he would also speak about Ahmad. So, people avoided taking from
him due to this. (Ibn Katheer) said, I say: what I saw about him is that he said the speech
of Allah is uncreated in every way except that my utterance of the Quran is created. And
whoever does not say (i.e. believe) that my utterance of the Quran is created is a
disbeliever. And this is what has been related from Al Bukhari, and Dawood bin Ali Adh
Dhaahiri. And Al Imam Ahmad closed this door to prevent the declaration of the Quran
being created.” End quote from Ibn Katheer.

Adh Dhahabi said:

‫ وإن قصد‬،‫ فإن أفعالنا مخلوقة‬،‫ فإن عنى التلفظ فهذا جيد‬،‫ ولفظي به مخلوق‬،‫ القرآن كالم هللا غير مخلوق‬:‫وكان ي قول‬
.‫ فهذا الذى أنكره أحمد والسلف وعدوه تجهما‬،‫ الملفوظ بأنه مخلوق‬/
“And he (Al Karaabeesi) would say: “The Quran, the speech of Allah, is uncreated. But
my utterance of the Quran is created” End quote. So if he meant the utterance, then this is
fine, for indeed, our actions are created. But if he meant that what is recited and uttered is
created, this is what Ahmad and the Salaf denied and considered to be Jahmism.”
(Meezaan Al I’tidaal vol 1 page 544)

Qawwam as-Sunnah, Al-Asbahani agreed to the same:

‫ حسين‬:"‫ "ألفاظنا بالقرآن مخلوقة‬:‫ وقال‬،‫ "وأول من قال باللفظ‬:‫قال قوام السنة أبو القاسم التيمي األصبهاني‬
.‫الكرابيسي‬
‫ ووافقه على تبديعه علماء األمصار‬،‫فبدعه أحمد بن حنبل‬
“The first one to bring (the issue of) utterance and to say: ‘Our speech the Qur’an is
created’, was Hussain al-Karabisi. So Ahmad ibn Hanbal did hid tabdee’, and all scholars
of that time agreed to it.”

And Al Imam Al Bukhari said:

‫ "أما ما احتج به الفريقان لمذهب أحمد ويدعيه كل‬:‫ في كتابه خلق أفعال العباد‬-‫وهو من أصحاب أحمد‬- ‫قال البخاري‬
‫ بل المعروف عن أحمد وأهل العلم أن كالم هللا غير‬،‫ وربما لم يفهموا دقة مذهبه‬،‫ فليس بثابت كثير من أخبارهم‬،‫لنفسه‬
‫ والخوض‬،‫ وتجنبوا أهل الكالم‬،‫ وأنهم كرهوا البحث والتنقيب عن األشياء الغامضة‬،‫ وما سواه مخلوق‬،‫مخلوق‬
."‫ وبينه رسول هللا صلى هللا عليه وسلم‬،‫والتنازع إال فيما جاء فيه العلم‬

“As for what the two opposing sides are using to argue in support of the madhhab of
Imam Ahmad and to stake a claim to his madhhab for themselves – most of their reports
are not sound. And they perhaps did not comprehend the exactitude of his madhhab.
What is known from Ahmad and the people of knowledge is that the speech of Allah is
uncreated and other than it is created, and that they abhorred investigation and research of
deep and unclear matters. They also avoided people of Kalaam and discussion and
disagreement except in what knowledge came about, and what was clarified by the
messenger of Allah. (see Khalqu Af’aalil ‘Ibaad page 43)

And on the issue of preferring Ali (radiyallahu anh) over Uthman (radiyallahu anh):

‫ع َّمن‬ َ ُ‫سأَلَه‬ َ ‫ " َو‬، ‫َّللا‬ َّ ‫عبْد‬ َ ‫ َع ْن أَبي‬، ‫ع ْن أَبيه‬ َ ، ‫ ثَنَا بَ ْك ُر بْنُ ُم َح َّم ٍد‬: ‫ قَا َل‬، ‫سن ْال َو َّراق منَ ْال َم ْوصل‬ َ ‫ي أَحْ َمدَ بْن ْال َح‬ َّ َ‫َب إل‬ َ ‫َكت‬
ُ‫عه‬ ُ
َ ِّ‫ أ َ ْك َرهُ أ َ َّن أبَد‬: ‫ إنَّهُ ُم ْبت َدعٌ ؟ قَا َل‬: ‫ فَيُقَا َل‬: ُ‫ قُ ْلت‬، ‫ َما يُ ْعجبُني َهذَا ْالقَ ْو ُل‬: ‫ َوعُثْ َمانُ ؟ فقال‬، ‫ َو َعلي‬، ‫قَا َل أَبُو بَ ْك ٍر َو ُع َم ُر‬
، ‫ ال يُ ْعجبُني أ َ ْيضًا َهذَا ْالقَ ْو ُل‬: ‫ض ُل أ َ َحدًا ؟ قَا َل‬ ِّ َ‫س َكتَ فَلَ ْم يُف‬َ ‫ أَبُو بَ ْك ٍر َو ُع َم ُر َو َعلي َو‬: ‫ فَ َم ْن قَا َل‬: ُ‫ قُ ْلت‬، َ ‫شديدَة‬ َّ ‫ ْالب ْد َعةَ ال‬،
َّ ‫سول‬
‫َّللا‬ ُ ‫ص َحاب َر‬ ْ َ ‫ ي ُْر َوى َع ْن عدَّةٍ م ْن أ‬: ‫َّللا‬ َّ ‫عبْد‬ َ ‫ قَا َل أَبُو‬. ‫ ال يُ ْعجبُني أ َ ْيضًا َهذَا ْالقَ ْو ُل‬: ‫ ُم ْبت َدعٌ ؟ قَا َل‬: ‫ فَيُقَا َل‬: ُ‫قُ ْلت‬
‫صبَ َح عُثْ َمانُ َخي ًْرا م ْن‬ ْ َ ‫ أ‬: ُ‫ َوقَالَتْ َعائشَة‬، ‫ي‬ َ ‫ َخي ُْر َم ْن بَق‬، : ‫ قَا َل ابْنُ َم ْس ُعو ٍد‬، َ‫ضلُّوا عُثْ َمان‬ َ َ‫سلَّ َم أَنَّ ُه ْم ف‬
َ ‫علَيْه َو‬َ ُ‫َّللا‬ َّ ‫صلَّى‬ َ
. " ‫ع َم َر فيه َخي ٌْر‬ َ
ُ ‫علَى أبي بَ ْك ٍر َو‬ َ ‫عليًّا‬ َ
َ ٌ‫ْس يُقَدِّ ُم أ َحد‬َ ‫ي‬ َ ‫ل‬ : ٌ‫يك‬ ‫َر‬‫ش‬ ‫ل‬
َ ‫ا‬َ ‫ق‬ : ُ
‫ل‬ ‫و‬ ُ ‫ق‬َ ‫ي‬ ‫ى‬َ ‫ي‬ ْ‫َح‬ ‫ي‬ ُ‫ت‬ ‫ع‬ْ ‫م‬‫س‬َ : ‫ي‬ ‫ُّور‬ ‫د‬‫ال‬ ‫ل‬
َ ‫ا‬ َ ‫ق‬‫و‬َ . " ٍ ِّ ‫عل‬
‫ي‬ َ

When he was asked about tabdee’ of the one prefers Ali over Uthman, he replied: ‘I
dislike to declare him to be from Ahlul bid’ah. Bid’ah is a strict matter!’ (as-Sunnah by
Abu Bakr al-Khallal)

, ‫سئ َل أَبي َوأَنَا أ َ ْس َم ُع‬ُ : ‫ َحدَّثَني أَبي قَا َل‬: ‫ قَا َل‬, ‫صالح بْن أَحْ َمدَ بْن َح ْنبَل‬ َ ُ‫ َوأ َ ْخبَ َرني ُز َهي ُْر بْن‬-530 ‫قال الخالل في السنة‬
َ‫سلَّ َم قَدِّ ُموا عُثْ َمان‬
َ ‫علَيْه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ‫ي‬ ْ َ ‫ أ‬, َ‫ َهذَا أ َ ْه ٌل أ َ ْن يُبَدَّع‬: ‫علَى عُثْ َمانَ ُم ْبت َدعٌ ؟ قَا َل‬
ِّ ‫ص َحابُ النَّب‬ َ ‫ع ْن َم ْن يُقَدِّ ُم‬
َ ‫عليًّا‬ َ .

Al Khallal said in ‘As-Sunnah’ that Saleh, the son of Ahmad ibn Hanbal heard him being
asked about the one prefers Ali over Uthman, so he said: “This person deserved tabdee,
the companions of the prophet preferred Uthman.”

And shaikh-ul Islam said that Imam Ahmad and others like Imam Malik did not behave
the same with all Ahlul bid’ah, rather they differentiated between the one who promoted
it and the one who remained silent. He said, as in Kitab as-Salah of Majmoo’ al Fatawaa’:
 ‫رأى المسلمون أن يهجروا من ظهرت عليه عالمات الزيغ من المظهرين للبدع الداعين إليها والمظهرين للكبائر فأما‬
‫من كان مستترا بمعصية أو مسرا لبدعة غير مكفرة فإن هذا ال يهجر وإنما يهجر الداعي إلى البدعة ; إذ الهجر نوع‬
‫من العقوبة وإنما يعاقب من أظهر المعصية قوال أو عمال ‪.‬‬

‫وأما من أظهر لنا خيرا فإنا نقبل عالنيته ونكل سريرته إلى هللا تعالى فإن غايته أن يكون بمنزلة المنافقين الذين كان‬
‫النبي صلى هللا عليه وسلم يقبل عالنيتهم ويكل سرائرهم إلى هللا لما جاءوا إليه عام تبوك يحلفون ويعتذرون ‪.‬‬

‫ولهذا كان اإلمام أحمد وأكثر من قبله وبعده من األئمة ‪ :‬كمالك وغيره ال يقبلون رواية الداعي إلى بدعة وال يجالسونه‬
‫بخالف الساكت وقد أخرج أصحاب الصحيح عن جماعات ممن رمي ببدعة من الساكتين ولم يخرجوا عن الدعاة إلى‬
‫البدع ‪.‬‬

‫‪This was explained in more details of how to keep objectives in mind by shaikh-ul Islam‬‬
‫‪as below:‬‬
‫قال شيخ اإلسالم ابن تيمية رحمه هللا تعالى ‪:‬‬
‫" فالهجران ‪ :‬قد يكون مقصوده ترك سيئة البدعة التي هي ظلم وذنب وإثم وفساد ‪.‬‬
‫وقد يكون مقصوده فعل حسنة الجهاد والنهي عن المنكر وعقوبة الظالمين لينزجروا ويرتدعوا ‪ ،‬وليقوى اإليمان‬
‫والعمل الص الح عند أهله ؛ فإن عقوبة الظالم تمنع النفوس عن ظلمه وتحضها على فعل ضد ظلمه‪ :‬من اإليمان والسنة‬
‫ونحو ذلك‪.‬‬
‫فإذا لم يكن في هجرانه ‪ :‬انزجار أحد ‪ ،‬وال انتهاء أحد؛ بل بطالن كثير من الحسنات المأمور بها ‪ :‬لم تكن هجرة‬
‫مأمورا بها ‪.‬‬
‫كما ذكره أحمد عن أهل خراسان إذ ذاك‪ :‬أنهم لم يكونوا يقوون بالجهمية‪ .‬فإذا عجزوا عن إظهار العداوة لهم سقط‬
‫األمر بفعل هذه الحسنة وكان مداراتهم فيه دفع الضرر عن المؤمن الضعيف ولعله أن يكون فيه تأليف الفاجر القوي‪.‬‬
‫وكذلك لما كثر القدر في أهل البصرة فلو ترك رواية الحديث عنهم ال ندرس العلم والسنن واآلثار المحفوظة فيهم‪ .‬فإذا‬
‫تعذر إقامة الواجبات من العلم والجهاد وغير ذلك إال بمن فيه بدعة مضرتها دون مضرة ترك ذلك الواجب‪ :‬كان‬
‫تحصيل مصلحة الواجب مع مفسدة مرجوحة معه خيرا من العكس‪ .‬ولهذا كان الكالم في هذه المسائل فيه تفصيل‪.‬‬

‫وكثير من أجوبة اإلمام أحمد وغيره من األئمة خرج على سؤال سائل قد علم المسئول حاله أو خرج خطابا لمعين قد‬
‫علم حاله فيكون بمنزلة قضايا األعيان الصادرة عن الرسول صلى هللا عليه وسلم إنما يثبت حكمها في نظيرها‪.‬‬
‫فإن أقواما جعلوا ذلك عاما ‪ ،‬فاستعملوا من الهجر واإلنكار ما لم يؤمروا به ‪ ،‬فال يجب وال يستحب وربما تركوا به‬
‫واجبات أو مستحبات وفعلوا به محرمات ‪ .‬وآخرون أعرضوا عن ذلك بالكلية فلم يهجروا ما أمروا بهجره من‬
‫السيئات البدعية ؛ بل تركوها ترك المعرض ؛ ال ترك المنتهي الكاره ‪ ،‬أو وقعوا فيها ‪ ،‬وقد يتركونها ترك المنتهي‬
‫الكاره وال ينهون عنها غيرهم ‪ ،‬وال يعاقبون بالهجرة ونحوها من يستحق العقوبة عليها ‪ ،‬فيكونون قد ضيعوا من‬
‫النهي عن المنكر ما أمروا به إيجابا أو استحبابا ‪ ،‬فهم بين فعل المنكر أو ترك النهي عنه ‪ ،‬وذلك فعل ما نهوا عنه‬
‫وترك ما أمروا به ‪ .‬فهذا هذا ‪ .‬ودين هللا وسط بين الغالي فيه ‪ ،‬والجافي عنه ‪ .‬وهللا سبحانه أعلم " انتهى من " مجموع‬
‫الفتاوى " (‪. )213 - 212 / 28‬‬

‫‪“The aim of shunning may be to keep away from the evil of innovation which constitutes‬‬
‫‪wrongdoing, sin and mischief. Or the aim may be to engage in jihad and forbid what is‬‬
‫‪wrong, and to punish the wrongdoers so that they will be deterred, and so as to support‬‬
‫‪the faith of people who do righteous deeds. Punishing the wrongdoer protects others from‬‬
‫‪his wrongdoing and gives them shelter so that they may do that which is the opposite of‬‬
‫‪his wrongdoing, such as believing, following the Sunnah and so on.‬‬
But if shunning will not deter anyone, or make anyone give up innovation – rather it may
lead to cancelling out a lot of good deeds that are enjoined – then in this case shunning is
not enjoined.

As Ahmad said of the people of Khurasan of his time: They cannot resist the Jahamis, so
if they are unable to show enmity towards them, then doing this good deed is waived in
their case, whereas treating them with kindness may lead to warding off harm from the
weak believers, and may also soften the hearts of strong evildoers. Similarly, when the
Qadaris became prevalent in Basra, if the scholars stopped narrating hadith from them,
then knowledge, and the hadiths and reports that were preserved with them would
disappear. If it is not possible to carry out one’s duties of learning, engaging in jihad and
so on except with the help of people who follow some innovations, the harm of which is
less than the harm of giving up that duty, then achieving the obligatory interest that may
result from carrying out one’s duty with some negative consequences that are outweighed
thereby is better than the opposite. Hence this matter is not straightforward, and it is
subject to further discussion.

Many of the answers of Imam Ahmad and others were given in response to questions
asked by questioners of whom the one asked was aware, or came in the form of
statements that were issued to particular individuals whose situations were known.
Therefore, they may be regarded as issues that were connected to particular individuals
with whom the Messenger (blessings and peace of Allah be upon him) dealt. Such rulings
are only to be applied in similar cases (and are not general in application).

But some people regard that (namely shunning the follower of innovation) as being
general in application, so they use the concept of shunning and denouncing in a manner
that is not enjoined, and that is not required of them and is not recommended. And
perhaps on that basis they may end up neglecting something that is obligatory and
recommended, whilst doing something that is prohibited. And there are others who turn
away completely from the concept of shunning, so they do not shun what they are obliged
to shun of bad innovations; rather they shun it by way of ignoring it, not by way of
keeping away from something because they disapprove of it; or they may even fall into it
themselves. Or they may shun it by way of keeping away from it because they disapprove
of it, but they do not forbid others to do it, and they do not try to rebuke others by
shunning them and the like, in the case of those who deserve such a rebuke. Thus, they
fail to forbid an evil that they are obliged – either by way of it being obligatory or
recommended – to forbid. Thus, they are either doing something that is forbidden or
failing to forbid it to others, and that is doing what they were forbidden and failing to do
what is enjoined. But the religion of Allah is a middle path between extremes and
neglect. And Allah, may He be glorified, knows best.” End quote from Majmoo‘ al-
Fataawa (28/212-213)
And he also explained that Imam Ahmad was very careful in looking into pros and cons
of tabdee’ and boycott:
: ) 206/28 ( " ‫قال في " مجموع الفتاوى‬
‫" وهذا الهجر يختلف باختالف الهاجرين في قوتهم وضعفهم وقلتهم وكثرتهم فإن المقصود به زجر المهجور وتأديبه‬
‫ فإن كانت المصلحة في ذلك راجحة بحيث يفضي هجره إلى ضعف الشر وخفيته كان‬. ‫ورجوع العامة عن مثل حاله‬
‫ وإن كان ال المهجور وال غيره يرتدع بذلك بل يزيد الشر والهاجر ضعيف بحيث يكون مفسدة ذلك راجحة‬. ‫مشروعا‬
. ‫على مصلحته لم يشرع الهجر ; بل يكون التأليف لبعض الناس أنفع من الهجر‬

‫ كما أن‬. ‫والهجر لبعض الناس أنفع من التأليف ; ولهذا كان النبي صلى هللا عليه وسلم يتألف قوما ويهجر آخرين‬
‫ا لثالثة الذين خلفوا كانوا خيرا من أكثر المؤلفة قلوبهم لما كان أولئك كانوا سادة مطاعين في عشائرهم فكانت‬
‫المصلحة الدينية في تأليف قلوبهم وهؤالء كانوا مؤمنين والمؤمنون سواهم كثير فكان في هجرهم عز الدين وتطهيرهم‬
‫من ذنوبهم وهذا كما أن المشروع في العدو القتال تارة والمهادنة تارة وأخذ الجزية تارة كل ذلك بحسب األحوال‬
. ‫والمصالح‬

‫وجواب األئمة كأحمد وغيره في هذا الباب مبني على هذا األصل ولهذا كان يفرق بين األماكن التي كثرت فيها البدع‬
‫كما كثر القدر في البصرة والتنجيم بخراسان والتشيع بالكوفة وبين ما ليس كذلك ويفرق بين األئمة المطاعين وغيرهم‬
. ‫وإذا عرف مقصود الشريعة سلك في حصوله أوصل الطرق إليه‬
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

“Shunning varies according to how strong or weak, and how few or how numerous
the people who are doing the shunning are. The purpose is to rebuke and discipline the
person being shunned and to deter the masses from doing likewise.

If the purpose is more likely be to achieved by shunning, and it will weaken and reduce
the evil, then it is prescribed, but if the person being shunned and others will not be
deterred by that, rather the evil will increase, and the person doing the shunning is weak
and the bad consequences will outweigh the good, then shunning is not prescribed, rather
softening the hearts of some people is more effective than shunning.

But in some cases shunning is more effective than softening the hearts. Hence the
Prophet (peace and blessings of Allaah be upon him) sought to soften the hearts of some
people and shunned others, and the three who stayed behind (from Tabook) were better
than most of those whose hearts were to be softened, because they were leaders who held
positions of influence among their tribes. So the interests of Islam dictated that the hearts
of the leaders be softened, whereas the three who were shunned were believers and there
were many other believers besides them. So, shunning them was supporting Islam and
was a means of purifying them of their sins. Similarly, what is prescribed with regard to
the enemy is to fight them sometimes, and to seek truces with them sometimes, and to
take the jizyah sometimes, according to circumstances and what is in the ummah’s best
interests.

And the opinions of the Imams like Ahmad and others in this issue is based on this
foundation, and this is why he would differentiate between places where bid’ah had
 increased like the qadariyyah in Basrah, and astrology in Khurasaan, and shi’ism in
Kufah, and places where it was not the case…” End quote from Majmoo’ al-
Fataawa (28/206).

And this agrees to the general principle in the sharee’ah:

‫الدين مبني على مصالح‬
“The religion is based masalih (benefits/pros).”

And the well-established principle:

‫الضرر األشد يزال بالضرر األخف‬
"The greater harm is to be pushed away with the help of the lesser harm.” [Sharh
Manzoomah Qawaid Fiqhiyyah, shaikh Abdur-Rahman as-Sa'adi]

All this clearly shows that Imam Ahmad did not ask people to abandon or to make
tabdee’ left and right without looking into the below matters:

i. Establishing the truth: Whether the person actually say or believes so, or it is mere
rumors.
ii. Explaining to the person: Tabdee’ is not the objective, but the objective is guidance.
iii. He used to see tabdee’ an extremely very severe matter!
iv. Situation of the people: Is the person saying (or hiding) it out of force, or some maslaha,
etc.
v. Is the person in general a person of Sunnah or not? Not everyone who does a Bid’ah
becomes a mubtadi’.
vi. Is naming the person really beneficial? Refuting the bid’ah without naming the person
is the general rule; because naming the person gives him free advertisement among the
Ahlus-Sunnah,
vii. Does the person remains quite or unites due to political benefit? Like how Imam
Ahmad did and remained in submission under the Ahlul Bid’ah rulers.
viii. Knowledge of the people: Establishing whether the person is mujtahid or not.
ix. Clear or ambiguous: Establishing whether it is a matter of ijtihad or not.
x. Level of the Bid’ah: Confirming whether the Bid’ah constitutes shirk, kufr, or merely
some sin.
xi. Pros and cons (masaalih and mafaasid): Will tabdee’ have a negative effect and people
would leave scholars of Ahlus-Sunnah out of love and extremism for that person and his
bid’ah?
xii. Abandoning (or even public tabdee’) is applied when it benefits. Or else, the Ahlul
bid’ah would be happy when we abandon them!
xiii. Are their greater responsibilities? Can it be postponed until the right time?
xiv. Differentiating between da’ee to bid’ah and a blind follower: Like he differentiated
between a shia and a caller to shi’ism in his narrations.
xv. Differentiating between whether the person hides his bid’ah or not. The case is just
like the hypocrites who are to be treated on their apparent behavior and deeds, not on
what lies in their heart or secret meetings.
xvi. Young and beginner students who do not know to even wash a body if a member of
their family were to die must never pass fatwas, forget about judgments which lies in
the hands of a qadhi (appointed judge). Many of those requesting Imam Ahmad for
rulings would be themselves scholars in their own right, but wouldn’t speak.

His care for enjoining good and forbidding

evil:
This is from the obligations which best describes the best of people, Allah says:

ِ ‫اس تَأ ْ ُم ُرونَ ِبا ْل َم ْع ُر‬

َّ ‫وف َوت َ ْنه َْونَ ع َِن ا ْل ُمنك َِر َوت ُؤْ ِمنُونَ ِب‬
ِ‫اّلل‬ ِ َّ‫ۗ كُنت ُ ْم َخ ْي َر أ ُ َّم ٍة أ ُ ْخ ِرجَتْ ِللن‬

You are the best nation produced [as an example] for mankind. You enjoin what is
right and forbid what is wrong and believe in Allah. [3:110]

On the authority of Abu Sa`eed al-Khudree (may Allah be pleased with him) who said:

I heard the Messenger of Allah (‫ )ﷺ‬say, “Whosoever of you sees an evil, let him
change it with his hand; and if he is not able to do so, then [let him change it] with
his tongue; and if he is not able to do so, then with his heart — and that is the
weakest of faith.” [Saheeh Muslim]

It is narrated on the authority 'Abdullah b. Mas'ud that the Messenger of Allah (‫)ﷺ‬
observed:
"Never a Prophet had been sent before me by Allah towards his nation who had not
among his people (his) disciples and companions who followed his ways and obeyed
his command. Then there came after them their successors who said whatever they
did not practise, and practised whatever they were not commanded to do. He who
strove against them with his hand was a believer: he who strove against them with
his tongue was a believer, and he who strove against them with his heart was a
believer and beyond that there is no faith even to the extent of a mustard
seed." [Saheeh Muslim]

And there is not doubt that implementation of this obligation of the religion requires
much patience, bravery, knowledge of the correct method of implementing it, etc
Dear reader, Imam Ahmad was so exemplary in this that it is not hidden from any of us.
He would perform Salah while tied in chains. He would perform Salah while still
bleeding due the lashes. At times, he would not be even able to stand due to the severity
of the pain, so he would perform Salah sitting. When he was told that most scholars have
retracted, and that it is permissible to lie at times of oppression, so he replied saying,
"How can I speak that which is not true, when people just behind this door are writing
what I am speaking (ie., taking him as a role model)." Thus, he passed months in the
prison just to protect one single issue of Aqeedah.

And his followers followed this way in implementation of commanding good and
prohibiting evil. Due to this, you'll find in Tabaqat Ibn Abi Ya'la that he describes many
of the main Hanbali scholars as: ‫االمار بالمعروف والنهي عن المنكر‬

"The one who would enjoin good and prohibit others from evil."

There are several examples that we could quote, but it's alive form is what is still found in
KSA called:
‫هيئة األمر بالمعروف والنهي عن المنكر‬
They encourage people for Salah, to study Islam and attend Islamic courses and general
lectures, stop them from behaving immorally in shopping malls and streets, etc., and all
praises are for Allah! This is not found in most other lands, may Allah preserve them.

It is the effect of studying the life of the messenger of Allah (‫)ﷺ‬, the companions, and the
life Imam Ahmad that they wrote several books on this topic. For example. The one
written by Abi Bakr Al Khallal (311H), Abi Bakr bin Abi ad-Dunya (281H), Qadhi Abu
Ya'la (458H), Hafiz Abdul Gani Al Maqdisi (600H), Shaikh-ul Islam Ibn Taymiyyah
(728H), etc.

These Imams would explain and discuss in detail the correct methodology in the light of
Qur'an and Sunnah. And it is due to giving it much importance and emphasis, they would
discuss this and even include this as a chapter in their books of Aqeedah (creed) and
Tawheed. For example: Imam Barbahari (329H) said in Sharh us-Sunnah: "And
commanding good and prohibiting from evil is obligatory except when..." and he said:
"And commanding good and prohibiting evil is done by through hand, through tongue
and through heart, without the use of the sword." [Tabaqaat Al Hanabilah 2/35

And he added "without the use of the sword" so that he would clarify that Ahlus Sunnah,
unlike Ahlal Bid'ah, do not cross the limits, obey the rules set by ruler, do not oppose him
by sword or protests, in the name of "commanding good and prohibiting evil." This is
because most people of innovations use their intellect against the narrations and
methodology of the salaf in opposing the ruler at times of oppression, and they think that
it is part of "commanding good and prohibiting evil." [Al Adaab ash-Shar'iyyah, Ibn
Muflih, 1/181; Al Amr bil Ma'roof wan-Nahi anil-Munkar, Ibn Taymiyyah, page 40]
Therefore, they always agreed that enjoining good and forbidding evil must be done in
accordance to the knowledge, power and strength one has. They justified it from the fact
that the prophet said:

ُ‫ " َم ْن َرأَى م ْن ُك ْم ُم ْن َك ًرا فَ ْليُغَي ِّْره‬:ُ‫َّللا صلى هللا عليه و سلم يَقُول‬ َّ ‫سو َل‬ ُ ‫سم ْعت َر‬ َ ‫ع ْنهُ قَا َل‬ َ ُ‫ي هللا‬ َ ‫ي َرض‬ ِّ ‫سعي ٍد ْال ُخدْر‬ َ ‫ع ْن أَبي‬ َ
.]‫[ر َواهُ ُمسْل ٌم‬
َ . "‫ان‬‫م‬َ ‫ي‬ ْ
‫اإل‬ ‫ف‬
ُ ‫ع‬
َ ‫ض‬
ْ َ ‫أ‬ َ‫ك‬‫ل‬ َ ‫ذ‬‫و‬َ ،‫ه‬‫ب‬‫ل‬ْ َ ‫ق‬ ‫ب‬ َ ‫ف‬ ‫ع‬
ْ ‫َط‬ ‫ت‬ ‫س‬
ْ َ ‫ي‬ ‫م‬
ْ َ ‫ل‬ ْ
‫ن‬ ‫إ‬َ ‫ف‬ ،‫ه‬‫ان‬‫س‬َ ‫ل‬ ‫ب‬َ ‫ف‬ ‫ع‬
ْ ‫َط‬ ‫ت‬‫س‬ْ َ ‫ي‬ ‫م‬
ْ َ ‫ل‬ ْ
‫ن‬ ‫إ‬َ ‫ف‬ ،‫ه‬‫د‬ َ‫بي‬

On the authority of Abu Sa`eed al-Khudree (may Allah be pleased with him) who said:
I heard the Messenger of Allah (‫ )ﷺ‬say, “Whosoever of you sees an evil, let him
change it with his hand; and if he is not able to do so, then [let him change it] with
his tongue; and if he is not able to do so, then with his heart — and that is the
weakest of faith.” [Muslim]

Their deduction was based on the part of the narration: “and if he is not able to”. The
noble scholar Shaikh Saleh Al Usaymi said:

‫ والواجبُ على طلبة العلم ليس‬،‫ليس كالواجبُ على طلبة العلم‬َ ‫ الواجب على احآد الناس‬:‫قال شيخنا العصيمي‬
‫ والواجب على احآد العلماء ليس كالواجب على العلما ُء الذين يقبلوا منهم ولي األمر ويدخلون‬،‫كالواجبُ على العلماء‬
.‫ انتهى‬.‫ فالواجب على حسب القدرة‬....‫عليه‬

“What is obligatory on the laymen is not like the obligation on the students of
knowledge, and the obligation on the students of knowledge is not like the obligation
on the scholars, and the obligation on the scholars is not like the obligation on the
scholars who meet the people of authority… so the obligation is in accordance to the
ability.” End quote from his explanation of Thalatul Usool.

And this is why Shaikh-ul Islam Ibn Taymiyyah the great mujahid who single handedly
united the Muslims to go out and defend against the battle of Tatar, said:

‫بأرض هو فيها مستضعف أو في وقت هو فيه‬ ٍ ْ " :‫وقال شي ُخ االسالم في صارم ال َمسلول‬
َ‫فمن كانَ من المؤمنين‬
‫مستضعف فليعمل بآية الصبر والصفح عمن يؤذي هللا ورسوله من الذين أوتوا الكتاب والمشركين وأما أهل القوة فإنما‬
‫يعملون بآي ة قتال أئمة الكفر الذين يطعنون في الدين وبآية قتال الذين أوتوا الكتاب حتى يعطوا الجزية عن يد وهم‬
.‫" انتهى‬.‫صاغرون‬
Anybody who is from the Muslims, who is in a land where he (or they) are weak in
that land or there is a time when the Muslims are weak, the Muslims need to
implement the (Quranic) verses of patience, and the verses of forgiving (the
blasphemy) on the person who is harming Allah and his messenger from the Ahl al
Kitaab and Mushrikeen. [Sarim al-Maslool 1/221]
Siyaasah (Politics):
Now that we have an idea about the oppression of the rulers of his time, and his care for
encouraging good and forbidding evil, let's see what Imam Ahmad said about following
the rulers. He wrote a letter to Abdoos bin Malik Al 'Attar:

‫ ومن غلبهم‬. ‫ ومن ولي الخالفة فاجتمع الناس عليه ورضوا به‬،‫والسمع والطاعة لألئمة وأمير المؤمنين البر والفاجر‬
. ‫بالسيف حتى صار خليفة وسمي أمير المؤمنين‬
. ‫والغزو ماض مع األمراء إلى يوم القيامة البر والفاجر ال يترك‬
‫ ودفع الصدقات إليهم جائزة‬، ‫وقسمة الفيء وإقامة الحدود إلى األئمة ماض ليس ألحد أن يطعن عليهم وال ينازعهم‬
. ‫ من دفعها إليهم أجزأت عنه برا كان أو فاجرا‬، ‫ونافذة‬
، ‫ مخالف للسنة‬، ‫ تارك لآلثار‬، ‫ من أعادهما فهو مبتدع‬، ‫وصالة الجمعة خلفه وخلف من ولى جائزة تامة ركعتين‬
‫ فالسنة أن تصلي معهم ركعتين‬،‫ليس له من فضل الجمعة شيء إذا لم ير الصالة خلف األئمة من كانوا برهم وفاجرهم‬
. ‫ وال يكن في صدرك من ذلك شك‬، ‫ وتدين بأنها تامة‬، ‫ من أعادهما فهو مبتدع‬،
‫ومن خرج على إمام المسلمين وقد كان الناس اجتمعوا عليه وأقروا له بالخالفة بأي وجه كان بالرضا أو بالغلبة فقد‬
‫ فإن مات الخارج عليه مات‬- ‫ صلى هللا عليه وسلم‬- ‫ وخالف اآلثار عن رسول هللا‬، ‫شق هذا الخارج عصا المسلمين‬
. ‫ميتة جاهلية‬
‫ فمن فعل ذلك فهو مبتدع على غير السنة والطريق‬، ‫وال يحل قتال السلطان وال الخروج عليه ألحد من الناس‬

"Listening and obeying the rulers, and the Ameer ul Mu'mineen: be they good or evil.
And to whoever inherits the caliphate, and people have gathered for his support, and
pleased with him; and the one who revolts against them and seizes power by sword, and
is called Ameer ul Mu'mineen (commander of the believers). Fighting the enemies of
Islam, under the banner of Muslim princes, whether pious or sinful, will continue until
the day of Resurrection, as will the division of spoils and responsibility of the Imams to
apply the penalties for crimes against religion. (These are their exclusive rights, so) no
one is to impugn (mock) them, or attempt to take their rights. Entrusting ones
charities to them is valid. Whoever entrust ones charity to them, be they pious or sinful,
has done his duty.

And praying the Friday prayer behind him, and the Salah of the one prays the two rak'aat
(units) behind them is complete. And the one who repeats it is an innovator and
contradicts the narrations, opposes of the Sunnah. He will not receive any virtue of
performing the Jum'ah if he does not considers Salah behind them to be valid, be they
pious or sinful. The Sunnah (correct way) is to pray two units with them, and you should
have no doubt about it.

If the people accept someone as ruler over the Muslims and confirm him, under whatever
circumstance, whether willingly or under duress, and agree for his caliphate, then anyone
who rebels against that ruler, it is doubted that he has separated from the unity of
Muslims, and has opposed the narrations from the messenger of Allah (‫)ﷺ‬, and if he dies
as such he died a death of Jahilyyah (ie., ignorance, as rebellious sinners).
Nor is it permissible for anyone to fight against the Sultan (ruler/governor), for the sake
of anyone else, and the one who does that is an innovator, away from the Sunnah and the
straight path." [Tabaqaat 1/244; Sharh Usool I'tiqaad Ahlus Sunnah, al-Laalikaa'e]

He considered both, the Umayyid and Abbasid caliphs and caliphate to be Islamically
valid. [Madhab Al Hanbali, Dr. Abdullah at-Turki 1/365]

He would listen and obey them, and emphasize on being with the Jamaa'ah (group), but
would ask Allah for help in matters where he was oppressed, like all the other scholars of
Ahlus Sunnah wal Jamaa'ah.

The height of it is that he was oppressed and persecuted so severely by the rulers that
those who witnessed his punishment would say that even if an Elephant would give up if
it was persecuted in such a way. However, he never called for revolt, nor did he permit
anyone with that. Indeed, he implemented what he advised others with. But most people
give up, and abandon the narrations when it comes to gaining personal rights and
benefits.

And the proof for what we claim is when the fuqahaa' (jurists) gathered with Imam
Ahmad to discuss the issue of creation of Qur'an, and whether what deserves to be done:

‫ أبو‬، ‫ " اجتمع فقهاء بغداد إلى أبي عبد هللا‬: ‫ يَقُو ُل في واليَة ْال َواثق‬، ‫سم ْعتُ َح ْنبَال‬ َ : ‫ قَا َل‬، ‫سى‬ َ ‫ي بْنُ عي‬ ُّ ‫عل‬ َ ‫َوأ َ ْخبَ َرني‬
‫ فقالوا يا أبا‬، ‫ فاستأذنت لهم‬، ‫ فجاءوا إلى أبي عبد هللا‬، ‫ وفضل بن عاصم‬، ‫ وإبراهيم بن علي المطبخي‬، ‫بكر بن عبيد‬
‫ فَ َما تُريدُونَ ؟ قَالُوا‬: ‫ فقال لهم أبو عبد هللا‬، ‫ يعنون إظهاره لخلق القرآن وغير ذلك‬، ‫ هذا األمر قد تفاقم وفشا‬، ‫عبد هللا‬
‫علَ ْي ُك ْم بالنَّك َرة بقُلُوب ُك ْم‬َ : ‫ َوقَا َل لَ ُه ْم‬، ً‫عة‬ َ ‫سا‬ َّ ‫عبْد‬
َ ‫َّللا‬ َ ‫ظ َر ُه ْم أَبُو‬َ ‫ فَنَا‬، ‫طانه‬َ ‫س ْل‬
ُ ‫ َوال‬، ‫ضى بإ ْم َرته‬ َ ‫ أ َ ْن نُشَاو َركَ في أَنَّا لَ ْسنَا ن َْر‬:
‫ظ ُروا في َعاقبَة‬ ُ ‫ ا ْن‬، ‫ َوال تَسْف ُكوا د َما َء ُك ْم َود َما َء ْال ُمسْلمينَ َمعَ ُك ُم‬، َ‫صا ْال ُمسْلمين‬ َ ‫ع‬ َ ‫شقُّوا‬ُ َ ‫ َوال ت‬، ‫ع ٍة‬ َ ‫طا‬ َ ‫ َوال ت َْخلَعُوا يَدًا م ْن‬،
‫ َودَخ َْلتُ أَنَا‬، ‫ض ْوا‬ َ ‫ظهُ َو َم‬ ْ َ‫ير لَ ْم أَحْ ف‬
ٌ ‫َار في ذَلكَ َكال ٌم َكث‬ َ ‫ َود‬، ‫ أ َ ْو يُ ْست ََرا َح م ْن فَاج ٍر‬، ‫صب ُروا َحتَّى يَ ْست َري َح بَر‬ ْ ‫ َوا‬، ‫أ َ ْمر ُك ْم‬
َ‫ َو َما أُحبُّ أل َ َح ٍد أ ْن‬، ‫َّللاَ السَّال َمةَ لَنَا َوأل ُ َّمة ُم َح َّم ٍد‬ َ
َّ ‫ نَسْأ ُل‬: ‫َّللا‬َّ ‫عبْد‬ َ َ
َ ‫ فَقَا َل أبي ألبي‬، ‫ض ْوا‬ َّ ‫عبْد‬
َ ‫َّللا بَ ْعدَ َما َم‬ َ ‫علَى أَبي‬ َ ‫َوأَبي‬
‫ ث ُ َّم‬، ‫صبر‬ َّ ‫الف اآلثَار الَّتي أُم ْرنَا في َها بال‬ ُ ‫ َهذَا خ‬، ‫ ال‬: ‫ قَا َل‬، ٌ‫ص َواب‬ َ َ‫ َهذَا ع ْندَك‬، ‫َّللا‬
َّ ‫عبْد‬ َ ‫ يَا أَبَا‬: ‫ َوقَا َل أَبي‬، ‫يَ ْفعَ َل َهذَا‬
‫صبر‬ َّ ‫ فَأ َ َم َر بال‬، ‫صب ْر‬ ْ ‫ َوإ ْن فَا‬، . . . ‫ َوإ ْن‬، " ‫صب ْر‬ ْ ‫ض َربَكَ فَا‬ َ ‫ إ ْن‬: ‫سلَّ َم‬
َ ‫علَيْه َو‬ َّ ‫صلَّى‬
َ ُ‫َّللا‬ َ ‫ي‬ ُّ ‫ قَا َل النَّب‬: ‫ قَا َل‬، ‫َّللا‬َّ ‫ذَ َك َر أَبُو َعبْد‬
‫ظ ْه‬ ُ َ‫ َوذَ َك َر َكال ًما لَ ْم أَحْ ف‬: ‫َّللا بْنُ َم ْسعُو ٍد‬ َ ‫ قَا َل‬،
َّ ُ‫ع ْبد‬

Hanbal, the son of his brother said: “During the rule of Wāthiq, the jurists of Baghdad
gathered in front of Abu Abdullah (Ahmad bin Hanbal). They included Abu Bakr
bin ʿUbaid, Ibrāhīm bin ʿAlī al-Matbakhī and Fadl bin ʿĀsim. So they came to Ahmad bin
Hanbal so I gave them permission. They said to him, ‘This affair (i.e. the inquisition) has
become aggravated and elevated.’ They were referring to the ruler making manifest the
issue of the Qurān being created and other than that. So Ahmad bin Hanbal said to them,
‘So what is it that you want?’ They said: ‘We want you to join us in saying that we are
not pleased with his rule and leadership.’ So Ahmad bin Hanbal debated with them for an
hour and he said to them: ‘Keep opposing [the false belief itself] with your statements
but do not remove your hands from obedience and do not encourage the Muslims to
rebel and do not spill your blood and the blood of the Muslims along with you. Look
to the results of your actions. And remain patient until you are content with a
righteous or sinful rule...’”
And he said: "This isn't correct, and it opposes the narrations which command us with
patience." Then Abu Abdullah said: The messenger said: "If he beats you, remain
patient" [Al-Sunnah, Abu Bakr Al-Khallaal, Hadith 96]

So, we learn how Imam Ahmad referred back to the narrations and the advice of our the
messenger of Allah, and called for unity with the group, and spoke about the preciousness
of blood of the Muslims.

Abul-Haarith Ahmad bin Muhammad Al-Saa'igh, the close and respected friend of Imam
Ahmad, reported:

‫َث‬َ ‫ في أ َ ْم ٍر َكانَ َحد‬، ‫َّللا‬َّ ‫عبْد‬ َ ‫سأ َ ْلتُ أ َبَا‬

َ : ‫ أ َ َّن أَبَا ْال َحارث َحدَّث َ ُه ْم قَا َل‬، ‫ َو ُم َح َّمدُ بْنُ َج ْعفَ ٍر‬، َ‫َارون‬ ُ ‫أ َ ْخبَ َرني ُم َح َّمدُ بْنُ أَبي ه‬
‫ َو َجعَ َل‬، ‫علَيْه ْم‬ َ َ‫ فَأ َ ْن َك َر ذَلك‬، ‫ َما تَقُو ُل في ْال ُخ ُروج َم َع َهؤُالء ْالقَ ْوم‬، ‫َّللا‬ َّ ‫عبْد‬ َ ‫ " يَا أَبَا‬: ُ‫ فَقُ ْلت‬، ‫ َو َه َّم قَ ْو ٌم ب ْال ُخ ُروج‬، َ‫ببَ ْغدَاد‬
‫علَى َما نَحْ نُ فيه َخي ٌْر منَ ْالفتْنَة يُ ْسفَكُ في َها‬ َ ‫صب ُْر‬َّ ‫ ال‬، ‫ َوال آ ُم ُر به‬، َ‫ ال أ َ َرى ذَلك‬، ‫ الدِّ َما َء‬، ‫ الدِّ َما َء‬، ‫َّللا‬ َّ َ‫س ْب َحان‬ ُ : ‫يَقُو ُل‬
‫اس‬ ْ ْ
ُ َّ‫ َوالن‬: ُ‫ قُلت‬، ‫َّام الفتْنَة‬ َ
َ ‫اس فيه يَ ْعني أي‬ َ ْ َ
ُ َّ‫ أ َما َعل ْمتَ َما َكانَ الن‬، ‫ َويُ ْنت َ َهكُ في َها ال َم َحار ُم‬، ‫ َويُ ْستَبَا ُح في َها األ ْم َوا ُل‬، ‫الدِّ َما ُء‬
ُ ْ ْ
، ‫ع َّمت الفتنَة‬ َ ‫ْف‬ ُ ‫سي‬ َ َ َ
َّ ‫ فإذا َوق َع ال‬، ‫صة‬ ٌ َّ ‫ي فتْنَةٌ خَا‬ َ ‫ فَإنَّ َما ه‬، َ‫ َوإ ْن َكان‬: ‫َّللا ؟ قَا َل‬ َّ ‫ْس ُه ْم في فتْنَ ٍة يَا أَبَا َعبْد‬َ ‫ أَلَي‬، ‫ْاليَ ْو َم‬
‫ ال‬، ‫ الدِّ َما َء‬: ‫ َوقَا َل‬، ‫علَى األَئ َّمة‬ َ ‫ َو َرأ َ ْيتُهُ يُ ْنك ُر ْال ُخ ُرو َج‬، َ‫ َويَ ْسلَ ُم لَكَ دينُكَ َخي ٌْر لَك‬، ‫علَى َهذَا‬ َّ ‫ ال‬، ‫سبُ ُل‬
َ ‫صب َْر‬ ُّ ‫طعَت ال‬ َ َ‫َوا ْنق‬
‫ َوال آ ُم ُر به‬، َ‫ "أ َ َرى ذَلك‬.

I asked Abu 'Abdillaah (Imam Ahmad) about something that had occurred in Baghdad,
and [because of which] some people were considering revolting [against the ruler]. I said,
"O Abu 'Abdillaah, what do you say about taking part in the revolt with these people?"
He decried it and started saying, "Subhanallah! The blood [of the people], the blood [of
the people]! I do not believe in this and I do not tell others to do it. For us to suffer our
situation in patience is better than the fitnah (tribulation) in which blood is spilt,
property is taken, and the prohibited are violated (e.g. the honor of women). Do you
not know what happened to the people (in the days of the previous fitnah)?"

I said, "And the people today, Abu 'Abdillaah, are they not in fitnah [because of the
ruler]?" He replied, " If so, it is a limited fitnah, but if the sword is raised, the fitnah will
engulf everything and there will be no way to escape. To suffer patiently this [current
difficulty], such that Allah keeps your religion safe for you, is better for you." I saw him
decry revolting against the leaders, and say, "[Do not spill the people's] blood. I do not
believe in this and I do not command it." [Al-Sunnah, Abu Bakr Al-Khallaal, Hadith 95]

If this was his stance towards Al Wathiq, who so severe against him, then what do think
was his stance about Ma'moon and Mu'tasem, those who were more dangerous, as they
were the ones who opened the door and popularized the belief of creation of Qur'an?

Qadhi Abi Ya'la said:

‫وقال أيضا ً في رواية المروزي " فإن كان أميرا ً يعرف بشرب المسكر والغلول يغزو معه‪ ،‬إنما ذاك له في نفسه‪ ،‬وقد‬
‫روى عنه في كتاب المحنة‪ :‬أنه كان يدعو المعتصم بأمير المؤمنين في غير موضع‪ .‬وقد دعاه إلى القول بخلق القرآن‪،‬‬
‫وضربه عليه‪ ،‬وكذلك قد كان يدعو المتوكل بأمير المؤمنين‪ ،‬ولم يكن من أهل العلم‪ ،‬وال كان أفضل وقته وزمانه‪ .‬وقد‬
‫روى عنه ما يعارض هذا؛ فقال في رواية حنبل " وأي بالء كان أكبر من الذي كان أحدث عدو هللا وعدو اإلسالم‪ :‬من‬
‫إماتة السنة؟ " يعني الذي كان أحدث قبل المتوكل فأحيا المتوكل السنة‪ .‬وقال فيما رأيته على ظهر جزء من كتب أخي‬
‫‪".‬رحمه هللا " حدثنا أبو الفتح بن منيع قال " سمعت جدي يقول‪ :‬كان أحمد إذا ذكر المأمون قال‪ :‬كان ال مأمون‬

‫‪It is narrated from him (Imam Ahmad) in his book "Al Mihnah" that he called Mu'tasem‬‬
‫‪as "Ameer ul Mu'mineen" many times, though he called for belief in the creation of the‬‬
‫‪Qur'an, and lashed him for it. And similarly, he would call Al Mutawakkil as "Ameer ul‬‬
‫‪Mu'mineen", though he was not from the people of knowledge, nor was he the best of‬‬
‫‪people of his and era. And something has been narrated that (apparently) contradicts it in‬‬
‫‪a narration from Hanbal: "And which trial was bigger than the one which the enemy of‬‬
‫‪Allah and enemy of Islam? Referring to what happened before Al Mutawakkil revived‬‬
‫‪the Sunnah... and it has been narrated: When Ahmad would mention Ma'moon, he would‬‬
‫‪say: "He was not Ma'moon (ie., he did not lived up to his name, which meant‬‬
‫]‪trustworthy)." [Al Ahkaam as-Sultaaniyyah, Qadhi Abi Ya'la, page 20‬‬

‫‪Shaikh Muhammad Ameen Ash Shinqitee justified Imam Ahmad’s stance of not‬‬
‫‪revolting against in-spite of all what happened. Below is an excerpt from his tafseer‬‬
‫‪named “Adwaa’ al Bayan”:‬‬

‫األولى ‪ :‬إذا طرأ على اإلمام األعظم فسق ‪ ،‬أو دعوة إلى بدعة ‪ .‬هل يكون ذلك سببا لعزله والقيام عليه أو ال ؟ قال‬
‫بعض العلماء ‪ :‬إذا صار فاسقا ‪ ،‬أو داعيا إلى بدعة جاز القيام عليه لخلعه ‪ .‬والتحقيق الذي ال شك فيه أنه ال يجوز‬
‫القيام عليه لخلعه إال إذا ارتكب كفرا بواحا عليه من هللا برهان ‪.‬‬
‫فقد أخرج الشيخان في " صحيحيهما " عن عبادة بن الصامت ‪ -‬رضي هللا عنه ‪ -‬قال ‪ :‬بايعنا رسول هللا ‪ -‬صلى هللا‬
‫عليه وسلم ‪ -‬على السمع والطاعة في منشطنا ومكرهنا ‪ ،‬وعسرنا ويسرنا ‪ ،‬وأثرة علينا ‪ ،‬وأن ال ننازع األمر أهله ‪،‬‬
‫قال ‪ " :‬إال أن تروا كفرا بواحا عندكم فيه من هللا برهان " ‪.‬‬

‫وفي " صحيح مسلم " من حديث عوف بن مالك األشجعي ‪ -‬رضي هللا عنه ‪ -‬قال ‪ :‬سمعت رسول هللا ‪ -‬صلى هللا عليه‬
‫وسلم ‪ -‬يقول ‪ " :‬خيار أئمتكم الذين تحبونهم ويحبونكم ‪ ،‬وتصلون عليهم ويصلون عليكم ‪ ،‬وشرار أئمتكم الذين‬
‫تبغضونهم ويبغضونكم ‪ ،‬وتلعنونهم ويلعنونكم " قالوا ‪ :‬قلنا يا رسول هللا أفال ننابذهم عند ذلك ؟ قال ‪ " :‬ال ما أقاموا‬
‫فيكم الصالة ‪ ،‬ال ما أقاموا فيكم الصالة ‪ ،‬إال من ولي عليه وال فرآه يأتي شيئا من معصية هللا فليكره ما يأتي من‬
‫معصية هللا ‪ ،‬وال ينزعن يدا من طاعة " ‪.‬‬

‫وفي " صحيح مسلم " أيضا ‪ :‬من حديث أم سلمة ‪ -‬رضي هللا عنها ‪ -‬أن رسول هللا ‪ -‬صلى هللا عليه وسلم ‪-‬‬
‫قال ‪ " :‬ستكون أمراء فتعرفون وتنكرون ‪ ،‬فمن عرف برئ ‪ ،‬ومن أنكر سلم ‪ ،‬ولكن من رضي وتابع " ‪ .‬قالوا ‪ :‬يا‬
‫رسول هللا أفال نقاتلهم ؟ قال ‪ " :‬ال ما صلوا " ‪.‬‬

‫وأخرج الشيخان في " صحيحيهما " من حديث ابن عباس ‪ -‬رضي هللا عنهما ‪ -‬قال ‪ :‬قال رسول هللا صلى هللا عليه‬
‫وسلم ‪ " :‬من رأى من أميره شيئا فكرهه فليصبر ; فإنه ليس أحد يفارق الجماعة شبرا فيموت ‪ ،‬إال مات ميتة جاهلية "‬
‫‪.‬‬
 - ‫ صلى هللا عليه وسلم‬- ‫ أنه سمع رسول هللا‬- ‫ رضي هللا عنهما‬- ‫وأخرج مسلم في " صحيحه " من حديث ابن عمر‬
‫ ومن مات وليس في عنقه بيعة مات ميتة‬، ‫ " من خلع يدا من طاعة لقي هللا يوم القيامة ال حجة له‬: ‫يقول‬
. ‫جاهلية " واألحاديث في هذا كثيرة‬

‫ إال إذا ارتكب الكفر الصريح الذي قام البرهان‬،‫ ولو كان مرتكبا لما ال يجوز‬،‫فهذه النصوص تدل على منع القيام عليه‬
. ‫ ظاهر باد ال لبس فيه‬: ‫ أنه كفر بواح ؛ أي‬- ‫ صلى هللا عليه وسلم‬- ‫الشرعي من كتاب هللا وسنة رسوله‬

، ‫ والضرب‬، ‫ وعاقبوا العلماء من أجلها بالقتل‬، ‫ بخلق القرآن‬: ‫وقد دعا المأمون والمعتصم والواثق إلى بدعة القول‬
‫ ودام األمر بضع عشرة سنة حتى‬. ‫ ولم يقل أحد بوجوب الخروج عليهم بسبب ذلك‬، ‫ وأنواع اإلهانة‬، ‫والحبس‬
. ‫ وأمر بإظهار السنة‬، ‫ فأبطل المحنة‬، ‫ولي المتوكل الخالفة‬

‫ وقد جاءت بذلك األحاديث‬.‫واعلم أنه أجمع جميع المسلمين على أنه ال طاعة إلمام وال غيره في معصية هللا تعالى‬
‫ أن رسول هللا صلى هللا عليه‬- ‫ رضي هللا عنهما‬- ‫ وال مطعن كحديث ابن عمر‬،‫الصحيحة الصريحة التي ال لبس فيها‬
‫ فإن أمر بمعصية فال سمع‬، ‫ ما لم يؤمر بمعصية‬، ‫ " السمع والطاعة على المرء المسلم فيما أحب وكره‬: ‫وسلم قال‬
. ‫ وأبو داود‬، ‫وال طاعة " أخرجه الشيخان‬

‫ أنه قال في السرية الذين أمرهم أميرهم‬- ‫ صلى هللا عليه وسلم‬- ‫ عن النبي‬- ‫ رضي هللا عنه‬- ‫وعن علي بن أبي طالب‬
‫ ( وال‬: ‫ " لو دخلوها ما خرجوا منها أبدا ; إنما الطاعة في المعروف " وفي الكتاب العزيز‬: ‫أن يدخلوا في النار‬
. ] 12 \ 60 [ ) ‫يعصينك في معروف‬

Shaikh Shinqiti wrote:

“If the public sees evil doing on part of the head ruler, or calling to Bid’ah, will that be a
reason for withdrawal (from pledge of obedience) and to revolt against him, or not? Some
scholars say: If he becomes a fasiq (evil doer), or a caller to Bid’ah then it is permissible
to revolt against him to remove him. But the truth is that about which there is no
doubt that it is not permissible to revolt against him to remove him unless he does a
clear kufr against which there is clear proof from Allah.

The two shaikhs (Bukhari and Muslim) narrated in their ‘Saheeh’ from ‘Ubadah ibn
Samit (radiyallahu anh) said: “He took the Pledge from us, was that we were to listen and
obey (the orders) both at the time when we were active and at the time when we were
tired, and at our difficult time and at our ease and to be obedient to the ruler and give him
his right even if he did not give us our right, and not to fight against him unless we
noticed him having open Kufr (disbelief) for which we would have a proof with us from
Allah."
And in ‘Saheeh Muslim’ is a narration from Auf bin Malik al Ashja’ee – may Allah be
pleased with him – said: I heard the messenger of Allah say: “The best of your rulers
are those whom you love and who love you, who invoke God's blessings upon you
and you invoke His blessings upon them. And the worst of your rulers are those
whom you hate and who hate you and whom you curse and who curse you. It was
asked (by those present): Shouldn't we overthrow them with the help of the sword? He
said: No, as long as they establish prayer among you. If you then find anything
detestable in them. You should hate their administration, but do not withdraw
yourselves from their obedience.”
And in ‘Saheeh Muslim’ it has been narrated on the authority of Umm Salama that the
Messenger of Allah (‫ )ﷺ‬said:

In the near future there will be Amirs and you will like their good deeds and dislike their
bad deeds. One who sees through their bad deeds (and tries to prevent their repetition by
his band or through his speech), is absolved from blame, but one who hates their bad
deeds (in the heart of his heart, being unable to prevent their recurrence by his hand or his
tongue), is (also) safe ( so far as God's wrath is concerned). But one who approves of
their bad deeds and imitates them is spiritually ruined. People asked (the Holy Prophet):
Shouldn't we fight against them? He replied: No, as long as they say their prayers.

The two shaikhs (Bukhari and Muslim) narrated in their ‘Saheeh’ from Ibn `Abbas:
The Prophet (‫ )ﷺ‬said, "If somebody sees his Muslim ruler doing something he
disapproves of, he should be patient, for whoever becomes separate from the
Muslim group even for a span and then dies, he will die as those who died in the
Pre-lslamic period of ignorance (as rebellious sinners).

And Muslim reported in his ‘Saheeh’ from Ibn 'Umar (May Allah be pleased with them)
that he heard the Messenger of Allah (‫ )ﷺ‬saying, "One who withdraws his hand from
obedience (to the Amir) will find no argument (in his defense) when he stands before
Allah on the Day of Resurrection; and one who dies without having sworn allegiance
will die the death of one belonging to the Days of Ignorance."

So, these prove prohibition of revolting against him, even if he does what is not
permissible for him, except if he did clear kufr about which is based on legal proofs from
the book of Allah and the Sunnah of his messenger ‫ﷺ‬- that it is clear kufr, i.e., open
without any confusion.
And Ma’moon, Mu’tasim and Wathiq called to innovation of ‘creation of the Qur’an’,
and the punished the scholars by killing, beating, imprisonment, and different forms of
harms; yet no one declared obligation of revolting due to that reason. And the matter
lasted for ten long years until Mutawkkil became the caliph, so he ended the persecution
and commanded the rise of Sunnah.

And know that scholars agreed by consensus that there is no obedience for a ruler or
anyone other than him in disobedience to Allah ta’aala. And there are authentic clear
narrations where there is no ambiguity nor any issue like the narration of Ibn Umar – may
Allah be pleased with him – that the messenger of Allah said: "It is obligatory upon a
Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is
ordered to do a sinful thing; in such case, there is no obligation to listen or to
obey." Narrated by the two shaikhs, and Abu Dawood.
And Ali ibn Abu Talib – may Allah be pleased with him- narrated from the
prophet ‫ﷺ‬that he said about the expedition in which their leader asked them to burn
themselves: "If they had entered it (the fire) they would never have come out of it,
for obedience is required only in what is good."

And in the Book of All-Mighty: “nor will they disobey you in what is right” [al-
Mumtahinah 60:12]

End quote from Adwaa al bayan (vol 1/ explanation of surah Baqarah 2:30)
Shaikh Abdul Kareem al Khudair commented on this explanation of shaikh Shinqiti and
said: We do not care about what people say about us… And this (explanation) is
something which both mind and proof agree with… And everyone must prefer before
doing anything the general maslaha above the specific maslaha…” [End quote from his
explanation of selective ayaat from surah Baqarah from Adwaa al Bayan]
And explaining the same, shaikh Sulayman ar-Ruhaily said:
‫ وان لم يكن مسلما ينهون عن الخروج عليه‬.‫السلف ينهون الناس عن الخروج على ولي امرهم ان كان مسلما مطلقا‬
‫ او لم يكن عندهم من‬،‫ او كان تترتب على الخروج مفسدة اعظم من مفسدة بقائه‬، ‫ قدرة على ازالته‬:‫ادا لم تكن عندهم‬
.‫يحكم البالد لو ازالوا‬
“The Salaf used to forbid revolting against their ruler unrestrictedly, if he was a
Muslim. And if he was not a Muslim then the (salaf) used to forbid revolting against
him: 1) If the Muslims did not have the ability to remove him. 2) Or if revolting
results in a greater evil than (this ruler) staying in his place. 3) Or they do not have
anyone who can rule the country if they remove (the disbelieving ruler). [End quote
from the video “The Syrian situation explained in beautiful detail”]
But forget about revolting, Imam Ahmad would not even curse these oppressors:

‫ لما خرج أبو عبد هللا أحمد بن حنبل إلى المعتصم يوم ضرب قال له العون الموكل به ادع على‬: ‫وقال يحيى بن نعيم‬
‫ظالمك قال ليس بصابر من دعا على ظالمه يعني اإلمام أحمد أن المظلوم إذا دعا على من ظلمه فقد انتصر كما‬
‫رواه الترمذي من رواية أبي حمزة عن إبراهيم عن األسود عن عائشة مرفوعا من دعا على من ظلمه فقد‬
‫ ضعفوه ال سيما فيما رواه‬، ‫انتصر قال الترمذي حديث ال نعرفه إال من حديث أبي حمزة وهو ميمون األعور‬
. ‫ وإذا انتصر فقد استوفى حقه وفاته الدرجة العليا‬، ‫عنإبراهيم النخعي‬

﴾‫ ﴿ولمن انتصر بعد ظلمه فأولئك ما عليهم من سبيل﴾ إلى قوله ﴿ولمن صبر وغفر إن ذلك لمن عزم األمور‬:‫قال تعالى‬

Once when he was asked to curse on his oppressor, he replied: “He is not bearing
patience who curses his oppressor.” This was mentioned by Imam Muhammad ibn
Muflih al-Maqdisi in Adaaab ash-Sharee’ah (2/237). He also proved this statement of
Imam Ahmad using the ayaat: And whoever avenges himself after having been wronged -
those have not upon them any cause [for blame] … And whoever is patient and forgives -
indeed, that is of the matters [requiring] determination. [ash-Shoora 42:41-43]
Subhanallah, may Allah give us something of intellect and patience that He bestowed on
Imam Ahmad!

Accepting or rejecting money from the

rulers:
Shaikh Wasiullah commented on the below narration and explained Imam Ahmad’s
stance on working under rulers:
:ُ‫ فَيَقُول‬,‫طا َء‬ َ َ‫ع َم َر ا َ ْلع‬ُ ‫ َكانَ يُ ْعطي‬- ‫ صلى هللا عليه وسلم‬- ‫َّللا‬ ُ ‫ع ْن أَبيه; { أ َ َّن َر‬
َّ َ ‫سو َل‬ َ ,‫ع َم َر‬ َّ َ ‫عبْد‬
ُ ‫َّللا بْن‬ َ ‫ع ْن‬
َ ‫سالم بْن‬ َ ‫َو‬
ْ ُ َ
‫ َو َما‬,ُ‫سائ ٍل فخذه‬ َ
َ ‫غي ُْر ُمشرفٍ َوال‬ ْ ْ َ ْ َ َ
َ َ‫ َوأنت‬,‫ َو َما َجا َءكَ م ْن َهذا ال َمال‬,‫صدَّق به‬ْ َ َ ‫ أ ْو ت‬,ُ‫ "خذهُ فتَ َم َّوله‬:ُ‫ فيَقول‬,‫أَعْطه أفق َر مني‬
َ ْ َ ْ ُ ُ َ ِّ َ ْ َ
‫ } َر َواهُ ُمسْل ٌم‬." َ‫سك‬ َ ‫َال فَ َال تُتْب ْعهُ نَ ْف‬

Salim bin ’Abdullah bin ’Umar narrated on the authority of his father (radiyallahu anh)
that the Messenger of Allah (‫ )ﷺ‬gave 'Umar bin Al-Khattab something (some money),
but he said to him, ‘Would you give it to a person, who is more needy than me'? Upon
this, the Messenger of Allah (‫ )ﷺ‬would said, 'Take it. If you are given something from
this property, without you having asked for it or being eager to receive it, and if you
are not given, do not go and ask for it.” (Related by Muslim)

The muhadditheen (hadith experts) explained that the messenger (‫ )ﷺ‬was offering
him zakat money. The beloved messenger (‫ )ﷺ‬was the owner of Baitul - maal, and it
would include all types of money (zakat, ordinary charity, etc). And
so Umar (radiyallahu anh) probably rejected it for this reason. But the messenger (‫ )ﷺ‬told
him that it is not permissible for him to reject it as it is from Wali al Amr ie., himself.
Rejecting this money is not included in Wara' and taqwa.

Scholars have explained that if the ruler practices Islam and is known for goodness, then
he would give money only for some benefit. And he would not waste it. The beloved
messenger (‫ )ﷺ‬said:

‫إن رجاال يتخوضون في مال هللا بغير حق فلهم النار‬

"There are such men who are wasting the wealth of Allah (charity) without any
right are deserving of Naar (hell - fire)."

If the "Wali al Amr" or "Ameer al Mu'mineen" gives money, then he would give for
some benefit. Take it without being avaricious or greedy, and there is no need to ask
whether it is zakat money or not.
But this Ameer al Mu'mineen should be ruler of believers who is a true believer. Not that
he is a fasiq and a fajir, who wastes the wealth (from bayt al maal) for personal benefits,
in which case it is obligatory to avoid it.
 When situation began deteriorating (evil rulers came to throne), Imam
Ahmad rejected working for the government, or accepting their salaries, or to help them
in anyway. And he would denounce those who would work under the govt. and say that
they are not from the good ones as they are working under them though those rulers
were forcing on others to accept deviant beliefs like "khalq al Qur'an" (creation
of Qur'an) and were close to deviants like Ibn Abi Duaad etc.

Thus, we learn that one should accept it if the ruler is a true Ameer ul Mu'mineen. But if
it is doubted that while working under the ruler, he may ask you to even oppress
others and take their rights, then such jobs is what Imam Ahmad stopped others
from. End quote from Shaikh Wasiullah’s explanation of Bulugh al Maram, vol. 1.

So, we warn those who fabricate stories on Imam Ahmad like he stopped eating bread in
the house of his son Salih when he became the judge.

‫ وحكاية‬،‫ وذكر هذه الحكاية‬،‫ كذبوا على أحمد بن حنبل حكايات في السنة والورع‬:‫وقد قال الشيخ تقي الدين‬
‫امتناعه من الخبز الذي خبز في بيت ابنه صالح لما تولى القضاء‬

Shaikh ul Islam said: “They fabricated on Ahmad bin Hanbal concerning his level of
adherence to the Sunnah and piety.” And he mentioned this report, which says that he
refused to eat bread from the house of his son Salih when he was appointed as a judge.
[al-Mustadrak ‘ala Majmoo’ Fatawa (1/24)]

References:
· Al-Qur’an al Kareem, speech of the Lord of the universe
· Books of Sunnah; Bukhari, Muslim, Abu Dawood, Nisa’i.
· Dawrah Himaayah Manhaj as-Salaf (YouTube), Shaikh Muhammad ibn Salih al Munajjid
· Al Ilal wa ma’rifatir-rijaal (tahqeeq of Shaikh Wasiullah Abbas), Imam Ahmad ibn
Hanbal
· Al Madhab Al Hanbali, Dr. Abdullah ibn Abdul Muhsin at-Turki
· As-Sunnah, Abdullah ibn Imam Ahmad
· Al-Sunnah, Abu Bakr Al-Khallaal
· Minhaaj as-Sunnah, Imam Ibn Taymiyyah
· Al Amr bil Ma'roof wan-Nahi anil-Munkar, Ibn Taymiyyah
· Ma’aarij al Wusool, Ibn Taymiyyah
· Sarim al-Maslool, Ibn Taymiyyah
· Majmoo‘ al-Fataawa, Ibn Taymiyyah
· Durrah al Uthaimeeniyyah… fil Hamawiyyah, ‘Allamah Muhammad Ibn al Uthaimeen
· Al-Mustadrak ala Majmoo’ al Fatawa, Muhammad ibn Abdur-Rahman ibn Qasim
· Al Manaqib of Ibn Al Jawzi
· Bidaayah wan- Nihaayah, Ibn Kathir
· Siyar A'laam, Imam adh-Dhahabi
· Meezaan Al I’tidaal, Imam adh-Dhahabi
· Al Ahkaam as-Sultaaniyyah, Qadhi Abi Ya'la,
· Tabaqaat Al Hanabilah, Abul husain Ibn Abi Ya’la
· Sharh Usool I'tiqaad Ahlus Sunnah, Imam al-Laalikaa'e
· Al Adaab ash-Shar'iyyah, Ibn Muflih
· Khalqu Af’aalil ‘Ibaad, Imam Abu Abdullah al-Bukhari
· Al Intiqaa fi Fadail a aimmah asth-Thalatha, Ibn Abdil Barr al Andalusi
· Mafateeh al Fiqh al Hanbali, Dr. Salim ath-Thaqafi
· Sharh Thalatul Usool (YouTube audio), Shaikh Saleh ibn Abdullah ibn Hamaad al
Usaymee.
· Imam Ahmad ibn Hanbal (video biography), Ustadh Kamal el Mekki

· The Essential Pearls and Gems of Ibn Taymiyah, Shaikh Muhammad al-Areefi